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DUKE 

UNIVERSITY 

LIBRARY 


FRIENDS  OF 

DUKE    UNIVERSITY 

LIBRARY 

Frank  Baker 


•  I  .» 


T  h 

INDpPENL 

O  F     T  H  F 


CHU 


UPON    THE 
As  to  its  Pure 


Spiritual  Pom 

Proved  from 

The  Holy  Sgrfptures,  anu  .. 
Writings  pf  the  Frimifwe  Fathers. 

With  Answers  to  the  moO:  Material 
Objections. 


^y  THOMAS  B  RETT/  LL.  D. 


As  my  Father  hath  fent  me^  even  fo  fend 
I  yoH,    ^.  John  XX.  21. 

£^tv  '-      LONDON:     *'^(lc^kI 

Printed   for    H  e  n  R  t  C  l  e  m  e  n  t  s,   at  the 
Hulj'-McQn  in  S.  Fahl'S' Church-yard.      1 7 1 7. 


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•  ERRATA. 


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_    ,   Line  t.  for  Gal. vii.  r^ii  Gal.vi.    l*-*^.  J.  Litt.xo. 

'cad'Wotd.     Pag.  12.   Li».  i+.  afier  Chrift  put  «  Cehtr. 

Lin.  I.  /or  Rum.  xiii.  rsad Kom.  xii.     Po^.  2  7<  Lin.  i. 

P«^.  28.  Lj».  29.  «/ter  did,  aii  not.    P«f.  31.  L«».  2(J. 

P<»^.  34.   Lin.  7,  /or  it,  rM^they.     J'^giJ-  Lin.  23.  /ok 

P^i^.  4.0.  L»».  2f.  rf<i^  together.     P<»^.  4.8.  Lin.  9.  read 

Ihid. Lin.  ^i.  for  DominktCf  read BOjainiMtea.   Pag.^i.  Marg, 

vccouot  of  Church-CovernmCflt.       Pi»g,  60,  Li».  2  a. /or  deli- 

j<4eKated.     Fag.  62.  Lin.  if.  after  it  put  a  Colon.     Pag.  6^. 

<r  Office  p<t  a  Comma.    Ibid.  Lin.  ult.  for  to,  read  or,  Pag.  6^. 

»fter  Men  fnt  a  Comma.     Ibid.  Lin.  ■^o.  for  may,  re«^ might. 

Marg.    for  Cor.  xiv.  read  Cot.  iv.     Fag.jf.  Lin.^.  for  juft^ 

h    Ibtd.  Marg.   for  Chron.  xx^iii.  read  Chron.  xxvii.     P^g.  77. 

le  that.    Pag.  9  2.  Lin.  11:  far  thy,  read  they,    Pa^.  i  o 2 .  Lin.^, 

ret.,     .sepatation.    P-*^.  io+.  Lin.tf.  dele  the.    Pag.  no.  Lt».6.  /or pet- 

fwaded,    r*.*.;^  perfuaded.     Pij^.  m.  Lin.  17.  a/te)-  Pcrfoa  {i<t  a  Note  of 

Interrogatim.     Ibid.  Lin.  1%.  AftefYiult  j^nt  a  fHll^Uf. 


''  ^mm^^m^^^B&^^^w^b^y^ 


^m^mm 


THE 

CONTENTS. 

Introduction. 

f  I.  "W"  Tis  mjttfi  to  charge  Primitive  DoBrincs  as  Popijh^ 
I  and  gives  the  PapijJs  great  Advantages  againfi 
-*    MS.  Page  i 

§  II,  Therefore,  to  injcrm  our  Flods  rphat  are  the  DoBrines 
of  the  Primitive  Church,  is  the  hfi  Method  to  prefcrvc 
them  from  Popery.  y 

§  III.  7 he  prejent  andfome  folloniKg  Treatifes  defignd  for 
this  Purpoje  \i 

f  IV.  The  Matters  here  propofed  to  be  treated  of ,  arethefafxe 
Primitive  Do^rines  which  I  defended  in  my  Vindication  of 
myfelf  from  the  Charge  of  Popery,  nlth  the  Addition  of  two 
other  Points,  viz.  Mixing  Water  with  the  Wine  in  the  Z^- 
ly  Euchariji.  And  the  Prafticc  of  Chrifm  in  Confirma- 
tion, '  With  a  Declaration  of  my  Be  fire,  that  ree  fhonld  rC' 
fidre  all  the  Univerfal  Cu[ioms  of  the  Church  as  they  were  at 
the  Time  of  the  Council  of  Nice.  vii 

§  V.  This  the  left  Method  to  introduce  C^tholick  Unity  in  the 
Church.  viii 

The  Indcpertdency  of  the  Church  upon 
thfc  State,  as  to  its  pure  Spiritual 
Powers. 

§  I.   \  ]\  7  ^ ^T^  ^^^    ^^^   spiritual    Powers  of  the 

V  V       Church  J    as  Jet   down  in  Holy   Scripture, 

^    ^  Pag.  I 

A  2  J  iL 


The  CoNTisHTs. 

H  n.  ObjeBiM  concerning  Kings  lupg  JSJurfiag  Fathers  ojfi^ 
Church  J  eonfie/d.  3 

$  111.  The  Pope's  Encroachments  on  the  State  the  Occdfion  vf 
fetting  up  the  Regale  to  Jwh  An  Height  in  the  Reign  of 
King  Henry  VIII.  4 

§  IV.  A  Query  put  at  that  Time  concerning  the  Regal  Autho- 
rity in  Spiritual  j^ffairs.  And  how  it  rvas  then  diferently 
anfivered.  5 

^y,  Another  Query  at  the  Jame  titpe,  and  to  the  fawtt 
Purpofe^  Tfith  the  Anfwers  then  given.  6 

$  VI.  This  is  the  .P ginning  oj  thoje  Principles  mr»  tailed 
Eraftian.  8 

$  Vli.  Chrift  the  Head  oj  the  Church  i  therefore  all  Spiritual 
Power  MHjfhe  derived  from  him.  9 

§  VlII.  Chrifi  (ommittedno  Part  of  this  Power  to  the  Magi- 
Jirate,  hut  to  his  /Ipo/Ilesand  their  Succeffors.  10 

5  IX.  This  Powtr  not  iniplyd  in  the  Civil  Magiftrate's  Stt- 
premacy.  12 

(J  A.  Supreme  Head  of  the  Church,  <«  new  Title  never  af- 
fum'd  by  any  Prince  before  King  Hfui.  Vlll.  14 

S  XI.  What  Power  he  affum'd  by  vcrtue  ef  this  Title.  16 

^  XII.  He  Jeem'd  to  think  Bijhops  hut  his  Deputies ^  even  in 
Spiritual  Matters  J  hut  was  not  fully  fatisfyd  in  that  Point.  17 

§  XIII.  And  never  durj?  take  upon  him  to  confecrate  a  Bifhop. 

18 

§  XIV.  This  Title  only  given  to  him  and  his  Son,  King  Ed- 
ward VI.  and  repealed  by  Parliarnent  in  the  next  Reign,  nor 
ever  c.jter  re/hrea.  ip 

§  XV.  Strange  therefore  that  any,  efpecially  Clergy-men, 
fhould  now  give  oar  Kings  this  Title.  20 

$  XVI.  Kings  have,  however,  a  Civil  Authority  over  Spiritual 
Perfons.  21 

§  XVlI.  And  in  Civil  Sanations annex'dto  SpiritualCaufes.  2^ 

$  XVI IT.  This  the  Right  of  all  Princes,  whether  Heathen  or 
Chrjfiian.  28 

§  XIX.  Appeals  from  the  Archbifjop  to  the  King,  aPuJed  in 
this  Realm,  conjider'd.  2p 

§  XX.  The  ^dependency  of  the  Church,  as  to  pure  Spiritual 
Matters,  ajferted  by  the  Homilies.  3 1 

§  XXI.  And  alfo  in  an  AU  of  Parliament.  34 

$  XXII.  How  the  Spiritual  and  Ttmptral  Governor  may,  and 
infome  Cafes  mujfj  both  judge  the  fame  Perfon,  and  in  re- 
lation 


The  Contents. 

Utim  to  the  fame  Gtufcy  and  yet  neither  interftre  vUh  tht 

ttber.  36 

§  XXin.  The  Gvil  Magiftrate  cannot  give  or  tah  may  4 
Spiritual  Office:  ^o 

§  XXIV.  The  Kings  naming  or  rgfommending  4  Per/on  to  he- 
confecrated  a  Bifhop,  dees  not  give  Jfich  an  one  tht  Epijcopal 
Commiffiort.  43 

§  XXV.  ^nd  our  Bip?ops.  though  fo  nominated  hj  the  King^ 
yet  receive  their  Spiritual  Amhority  from  Senior  Bifhops,  and. 
fo  have  the  fame  Porver  nhich  the  yipofiles  and  Primitive 
Bifhops  had.  4c 

f  XXVr.  Therefore,  as  the  Civil  Magiftrate  does  not  give 
this  Porter^  fo  neither  can  he  take  it  ar*ay.  aj 

f  XXVII.  The  Bi/hop  has  no  Spiritual  Superior  ih  his  onn 
Line  or  Dijlri^^  as  is  proved  from  ScriptHre,  <  I 

5  XXVIIf.  This  Sttperiottr  Authority  of  the  Bi/hop  necejfary  ti 
preferve  the  Unity  »f  the  Body  of  Chri/r.  ctr 

§  XXIX.  And  mlefs  this  Unity  be  prefcrv'd,  all  Gifts  and 
Graces  are  nothing  rforth,  as  S.  Pauji  teaches.  c-r 

5  XXX.    For,  the  Breach  of  this  Unity  makes  a  Schifm^  and 
dejiroys  the  Band  of  Charity  :  And  the  People  had  no 
Povfer  to  depofe  their  BifJjop^  or  put  another  in  his  Place.  59 
$  XXXI.  Neither  had  the  Civil  Magijfrate  any  fnch  Poii>er.  lb. 
§  XXXU.  Ntither  did  the  Bifhops  Non-Refidence,  or  Necef- 
fary  Abfencc,  deprive  him  of  his  A^nhority  over  his  Flock.  60 
f  XXXIK.  Njor  the  Gvil  Magjjirate's  Prohibition.  61 

§  XXXlV.  The  Intruders  into  another  Bifhop'j  DifiriU  mre 
SchifmaticiSy  though  fupported  by  the  Civil  Kiapijirate.    62 
§  XXXV.  All  this  prov'd  from  SVRuYsDoflrrne.  ^ 

<)  XXXVf.  Dr.  Htidy's  Amotion  about  Deprivations  hyhre- 
fiftible  Force,  contrary  to  S,  Paul's  Dotlrine.  65 

f  XXXVII.  His  Mifreprefentation  of  the  Novatianrfw^  Do- 
natift  Schifms.  68 

§  XXXVIII.  An  Account  of  the  Novatian  Schifm  from 
S.  Cyprian  and  others  living  at  that  Time.  Ibid. 

§  XXXlX.  An  Account  of  the  Donatift  Schifm  from  Con^ 
temporary  Authors.  72 

§  XL.  No  Irrefiftible  Force  can  he  ufed  to  depofe  a  Bijhop.  74 
$  XLl.  The  Cafe  of  Abiathar  faid  to  have  been  depos'd  by  So- 
Jomon.  y: 

5  XLl  I.  That  Cafe  confider'd.  y6 

$  XLIIf.  An  Anftfer  to  Jeveral  Queries,     I.  Whther  Chri,f 

A  5  appointed 


The  Contents. 

pointed,  or  his  ^pofiles,  left  any  Rule  inthefacred  Writings 
for  the  Depofing  a  Bi/hopf  -jg 

%  XLIV.  2.  Whether  the  Judging  And  Depofing  a  Bijhop  by 
Provincial  Synods y  vas  not  in  the  Beginning  a  mere  Pruden- 
tial, and  no  Divine,  Infiitution  i  80 

§  XLV.  3.  Whether  it  jvas  not  a  mere  Favour  of  the  firfi  Chri- 
ftian  Emperors  to  yield  the  Caufes  of  Ml/hops  as  formerly  to 
Synods  f  83 

§  XLVI.  4,  Did  not  the  firjl  Chriflian  Emperors,  when  they 

-.  Jaw  Rea forty  interpofe  in  the  Cattfes  ofBi/hops,  and  determine 
them  in  another  Way  from  the  fir  ft  Provincial  Plan  ?        84 

§  XLVII.  5.  Did  not  the  Emperor  Gratian  order^  by  his  Civil 
Authority^  that  Damafus,  Bifhop  of  Rome,  and  any  five 
or  feven  Bijhops  with  him,  fhould  befufficient  to  depofe  Bi- 
(heps  i  86 

5  XLVII  I.  6.  Was  the  Church  of  England  Schifmaticl  under 
Queen  Elizabeth,  whenjhs,  in  Parliament^  deprived  feve- 
ral  Bijhops  f  89 

§  XLIX.  7.  If  Schifm  renders  the  Adminifiralion  of  all  Afi- 
niJierUl  Offices  inejfetlual ;  and  if  the  Pretenfwns  of  more 
than  one  to  a  See,  makes  a  Schifm,  if  hat  (hall  be  f aid  for  the 
Orders  of  the  Englifh,  and  indeed  of  the  whole  Weftern 
Church  i  J74 

9  L.  8.  There  rfias  a  Schifm  kept  up  in  the  Weftern  Church 
70  Tears.  Were  the  People  all  this  Time,  and  fince,  depri- 
ved of  all  Benefit  of  Divine  Ordinances  i  106 

$  LI.  LI  I.  A  general  Recapitulation  of  what  has  been  proved. 

114,  to  122 

§J^.lrThe  clergy  are  not  proud  and  ambitious  for  maintaining 
this  Independency  of  the  Church-,  but  when  they  do  not  do  it^ 
are  unfaithful  to  their  Truji.  122 


<<9 


THE 


THE 

INTRODUCTION. 


OME  Time  fince,  I  wrote  a 
VindicAtion  of  myfelf  from  the 
Charge  of  Popery,  ca(t  upon 
me  very  unjuftly  by  fome  of 
the  News- Writers  ;  and  tho' 
I  fee  no  Occafion  to  add  any  thing  more  in  my 
own  Vindication  againft  that  groundlefs  Afper- 
fion,  having  there  To  fully  renounced  every Arti- 
cle  of  the  R^w//Z>  Creed,  and  fufficiently  declar'd 
my  juft  Abhorrence  of  the  many  Corruptions  in 
that  Church  ;  and  tho'  I  do  not  know  that  any 
one  has  fince  pretended  to  renew  that  falfe  Ca. 
lumny  againft  me,  yet  I  think  it  may  be  proper 
to  fay  fomething  more  with  regard  to  the  Do- 
^rines  I  have  there  alfo  vindicated  :  Which 
being  ancient  Do£lrines  of  the  Church,  and  to 
which  the  Praftice  of  the  truly  Primitive,  Catho- 
lick  and  Apoftolick  Church  was  conform  and 
agreeable,  cannot  be  too  frequently  inculcated 
into  the  Minds  of  the  People,  in  order  to  reftore 
the  like  Pradice  in  the  prefent  Age.  And  thofe 
who  have  oppofed  thefe  Doctrines  as  Po^ijh  or 
A  4  favouring 


ii  The  IntYoduBion. 

favour i/tg  of  Popery ^  according  to  the  Modern 
Phrafe,  do  not  confider  what  Service  they  do  to 
Popery  by  fuch  Suggeftions:  For  if  the  Doftrinc 
and  Pradice  of  the  Primitive  Church  be  P^/'fr;, 
then  is  Popery  the  true  Religion  ;  becaufe, 
("a^  as  TertullUn  fays,  That  is  Truth  rvhich  ts 
firfi :  That  isfalfe  which  is  after.  (J?)  That  is  the 
Truer  rvhich  is  former  ;  that  is  the  former  rvhich 
is  from  the  Beginning  ;  that  is  from  the  Beginning 
which  is  from  the  ApofiUs,  Agreeable  to  that  of  the 
Prophet,  (c)  Thus  faith  the  Lord,  St  and  ye  in  the 
Ways,  and  fee  ^  and  ask  for  the  OLD  Paths,  where 
is  the  good  Way,  and  walk  therein,  and  )e  fball  find 
Refi  for  your  Souls.  If  therefore  Popery  be  the 
€)IU  Ipatft,  if  it  be  from  the  Beginning,  if  it 
be  from  the  Apoiiles,  then  is  it  the  true  Chri- 
0ianity,  and  not  a  moft  corrupt  Religion,  as 
we  have  held  it  to  be  ever  fince  the  Reforma- 
tion. We  Ihould  then,  for  this  R(?afon,  take 
great  Care  not  to  give  the  Name  of  Popery  to 
that  which  is  Primitive  fforafmuch  as  what  is 
truly  Primitive  is  and  muft  be  the  Truth/ 
whereas  by  Popery  we  underftand  Corruption 
and  Error)  left  we  give  great  Advantage  to  the 
Emiflaries  of  Rome^  who  having  proved  fome 
Dodrines,  called  Popifb,  to  be  indeed  Ancient, 


(a)Idcftverum  quodcunque  primura:  Id  eft  adultcrura 
qnodcunquc  pofterius.    7ertul.  adverf.  Vtax.  prope  primip. 

(b)  Conftar  id  vcrius  quod  prius,  id  prius  quod  ab  initio, 
ab  initio  quod  ab  Apoftolis.  TcnitL  adverf,  ManioTj.  Lib.  4. 
frefe  ^rincip,        (c)  ^er.  vi.  i6>  ' 

Catho- 


The  htrodu&ion.  ill 

CatfioUck  and  Apoftolical,  may  thence  take 
Occafion  to  perfuade  thofe  who  have  not  Op- 
portunities and  Abiliries  to  examine  the  Record* 
of  the  ancient  Church  (which  arc  much  the 
greatcft  Number  of  Men)  that  even  their  real 
Errors  and  Corruptions  are  as  Ancient,  Catho* 
lick  and  Apoftolical  as  thefe.  Thus,  for  In- 
ftance,  The  Independency  of  the  Church  upon  the 
St^tCy  as  to  its  pure  Spiritual  Powers^  is  a  Do- 
ftrine  which  fome  have  been  pleafed  to  charge 
as  Popifb.  Now  this  being  (as  I  truft  I  Qiall  be 
able  to  prove)  moft  certainly  and  evidently  a 
true  Chriftian  Doftrine,  may  not  a  Romijb 
Emiflary  make  great  Advantage  from  fuch  an 
unjuft  Charge  ?  ••  You  fee  here,  fays  fuch  an  ono 
to  an  honeft  well-meaning  Perfon,  how  your 
Teachers  inspofe  upon  you,  and  affright  you 
with  a  mere  Bug- bear  Word.  They  have 
trained  you  up  to  be  afraid  of  the  Name  Po- 
perjiy  but  if  you  come  to  examine  what  they 
mean  by  that  Word,  it  is  plain  they  only  un- 
der ftand  fomething  which  they  do  not  like,  and 
which  therefore  they  would  not  have  you  like; 
not  that  the  Thing  is,  in  itfelf,  corrupt  and 
erroneous,  but  they  have  fome  Ends  to  ferve 
by  making  you  think  it  is.  They  tell  you,  for 
Inftance,  That  to  believe  the  Church  has  any 
Powers-  independent  on  the  State,  is  Poptry  :  Up- 
on which  you  immediately  conclude,  that  it 
is  an  abominable,  wicked  DoQiine,  and  re- 
\^^\t  without  farther  Rxamination.  But  now 
I  will  (bew  you  that  this  is  the  Do£lrine 

'  of 


iv  The  Introdu&ion. 

*  of  Chr'tfi,  of  his  Apoftles,  and  of  the  whole 

*  Chrijlttn  Church  downwards : '  And  accord- 
iiigly  plainly  (hews  and  convinces  the  Man  that 
the  Thing  is  fo.  And  having  fo  convioeed  him, 
which  may  very  eafily  be  done  even  from  the 
Scriptures  themfelves,  he  then  proceeds  and 
fays,  *  You  fee  now  how  your  Guides  deceive 

*  you,  they  have  bred  you  up  from  your  In- 

*  fancy  to  an  Abhorrence  of  the  Name  Popery ^ 

*  and  now  you  fee  what  they  call  Popery  is  no 
'  other  than  C/}r//?/4»//>itfeIf,  the  very  Do£^rine 
'  of  Chrifi  and  his  Apoftles.    I  have  fhewed 

*  you  this  in  one  Point,  I  will  now  fhew  it  you 

*  in  others.'  Then  he  proceeds  to  other  Points 
lately  charged  as  Pop/Jb^  and  (hews  them  alfo 
to  be  the  Do£lrine  of  Chrifi^  and  his  Apoftles ; 
and  then  fays,  Will  you  any  longer  truji  to  Guides 
wlx>  have  fo  deceived  you  f* 

What  (hall  a  plain  honeft  Man  do  in  this  Cafe? 
He  finds  his  own  Guides  have  deceived  him, 
this  Romtffj  Emiflary  has  undeceived  him  in  fe- 
veral  Points.  He  has  not  Tirne  or  Opportunity 
to  examine  all  the  Particulars  of  the  Romifi 
Religion  ,  but  confiders  that  it  is  not  proper  to 
truft  thofe  any  longer  with  the  Care  of  his  Soul, 
who  have  \o  evidently  impofed  upon  his  Un- 
deriianding:  And  that  it  will  be  better  for 
him  to  be  guided  by  the  Man  that  has  undecei- 
ved him  in  fo  many  Particulars.  Hereupon  he 
gives  himfelf  up  to  the  Guidance  of  this  cunning 
EmifTary,  who,  by  this  Means,  draws  him  in 
yo  be  reconciled  to  the  Romafi  Communion,  and 

being 


The  Introdu&ion,  V 

being  fo  reconciled,  he  then  embraces  all  their 
corrupt  Doclrines  without  any  farther  Exami- 
nation. This  is  the  natural  Efe£l  of  giving  the 
Name  Popery  to  fuch  Dodrines  as  are  not  really 
fo,  but  are  fo  plainly  and  evidently  the  Dodrines 
of  the  truly  Primitive  Church. 

5  11.  Whereas  on  the  other  hand,  would  we 
rightly  and  truly  inform  our  People  what  are  the 
Dodrines  of  the  truly  Primitive  Church,  would 
the  Governors  of  the  Churdi  reltore  thofe  Farts 
of  the  firfl  reform'd  Liturgy,  in  King  Edward 
the  Vlth's  Days,  which  were  expung'd  chiefly 
to  gratify  Foreign  Presbyterians,  who  never- 
thelefs  did  then,  and  ilill  do  refufe  to  comfi 
into  the  Epifcopal  Communion ;  and  which  Li- 
turgy was,  by  the  Firft  A^  for  Vn'formity,  de- 
clared to  have  been  irilUfljeti  bp  tlje  ^tO  Ct"  tlje 
lj)0.p=»&ya(t;  whereof  we  have  no  Reafon  to 
doubt,  fince  the  Compilers  of  that  Firfl:  Liturgy 
had  fo  great  a  Regard  to  the  Holy  Script ure^  and 
the  Ufages  of  the  Primitive  Church  for  the  firft 
Four  Centuriesof  Chriltianity  ;  all  which  Time 
it  muit  be  allowed  that  the  Church  continued 
in  its  greateft  Purity-:  Would  we,  in  our  Ser- 
mons and  Difcourfes,  Hiew  the  People,  that 
what  we  call  Popery  is  a  Corruption  and  Devi- 
ation from  thefe  Dodrines  and  Pradices  of  the 
Primitive  Church,  introduced  fmcethatTime  by 
the  Bifhop  of  Rome  and  thofe  of  his  Commu- 
nion :  Would  we  (hew  them  what  thofe  Cor- 
ruptions are,  and  how  they  have  been  fummed 
up  by  the  Pope  himfelf  in  the  Additional  Ar- 
ticles 


vi  The  Introducim, 

tides  to  the  Apoftles  Creed,  of  which  I  have 
given  an  Account  in  my  Vindication :  WoM  we 
thus  inform  the  Flocks  committed  to  our  Charge 
what  Popery  is,  and  what  is  true  Primitive  Chri- 
ftiamty^  we  fhould  certainly  deprive  the  Romifb 
EmifTaries  of  many  Advantages  they  now  have 
of  feducing  People  to  their  Communion. 

§  III.  In  order  therefore  to  give  People  right 
Notions  of  thefe  Matters,  and  as  far  as  lies  in  me 
to  deprive  the  Romijh  EmifTaries  of  the  Advan- 
tages they  may  take  from  fome  Peoples  calling 
thofe  Things  Pcpijh  which  really  are  not  fo ; 
fmce  the  giving  the  Name  of  Popery  to  that 
which  is  truly  Chriftian  and  Primitive,  may 
fo  naturally  give  thofe  EmifTaries  an  Han- 
dle to  reprefent  fuch  Guides  as  Deceivers, 
and  thereby  to  feduce  well  meaning ,  but 
unwary  perfoos  to  their  abominably  corrupt 
Religion  ;  as  I  have,  in  my  Vindication^  fliewed 
the  World,  from  the  Creed  of  Pope  Pius^  what 
are  the  corrupt  Doctrines  of  the  Ronttfh  Com- 
munion, and  alfo  that  fome  Dodrines  of  Pri^ 
mitive  Cbrifiianity ,  which  have  lately  been 
pleaded  for,  are  not  Popery  nov  favouring  of 
Poperyy  as  fome  would  mifreprefent  them  to  be ; 
I  fhall  now,  in  farther  Profccution  of  the  fame 
Argutncnr,  re-confider  thofe  Doftrines,  more 
fuljy  prove  them  to  be  Primitive  and  Chriftian, 
fliew  the  Ufefulnefs  of  them,  and  how  all  the 
People  may  be  trained  up  to  the  Knowledge 
and  Underftanding  of  them,  and  thereby  be 
the  better  fecured  from  the  Subtlety  of  Romflj 
EmiiTaries.  $  IV. 


The  TntroduBion.  vii 

$  IV.  I  (hall  take  them  in  their  Order  as  they 
are  laid  down  in  (^3  my  Vindtcation^  adding  only 
two  more  Particulars  which  I  am  fenfible  are 
of  equal  Antiquity  and  Univerfality  with  the 
others :  Which  are,  ift,  The  mixing  Water 
with  the  Wine  in  the  Celebration  of  the  Holy  Eu» 
ch/trift  :  And,  adly,  The  Pra^ice  of  Chrifm  in 
Confirmation,  And  if  any  other  Matters,  net 
yet  received  or  praftifed  in  our  Church,  fhould 
be  found  to  be  of  equal  Antiquity  and  Univer- 
fality,  I  declare  it  to  be  my  hearty  Defire  that 
they  alfo  may  be  reftored  :  For  I  am  well  a  flu- 
red,  that  from  the  Beginning  of  the  Gofpel  of 
Chrijiy  to  the  Time  of  the  Council  of  N/ff,  and 
long  after,  during  the*  Fourth  Century,  the 
Catholick  Church,  all  over  the  World,  was  uni- 
ted in  one  Holy  Doftrine,  Difcipline  and  Man- 
ner of  Worfhip.  It  is  certain  that  the  Bifhops, 
who  met  in  that  celebrated  Council,  came  from 
all  the  known  Parts  of  the  Chrijlian  World, 
and  were  all  entirely  of  the  fame  Communion  : 
For  although  there  were  two  or  three  Jrims 
who  differed  from  the  reft  in  the  Senfe  of  an 
Article  of  Faith,  yet  neither  then  nor  after  does 
it  appear  that  they  differed  in  their  Manner  of 
Worfhip ;  nor,  till  the  Church  thought  fit  to 
expell  them  for  their  Heretical  Fravicy,  did 
they  innovate  any  thing  in  the  Publick  Offices. 
Indeed,  during  ihefe  firft  Ages,  there  was  feme 


(dj  r^g.  22,   2  J, 

Dif. 


viii  The  Introduction. 

Difference  between  the  Jjiaticks  and  fome  other 
Chriflian  Churches,  about  the  Day  whereon 
EApr  fhould  be  kept ;  but  even  that  Difference 
was  adjuftcd  by  this  Council,  and  all  were 
brought  to  an  Uniform  Pradice  alfo  in  that 
Point.  The  Praftice  of  the  Church  therefore 
at  the  Time  of  the  Council  o^Nice,  is  certainly 
bed  fitted  to  be  the  Standard  for  every  Refor- 
mation of  the  Church.  And  when  I  confider 
what  was  done  by  our  Reformers  in  the  firft 
Liturgy  of  King  Edward  VI,  I  am  fully  con- 
vinced they  intended  to  make  the  firll  three  or 
four  Centuries  the  only  Pattern  for  themfelvcs , 
and  purpofed  to  reform  all  the  corrupt  Do- 
^rines  and  Pra£lices  of  the  Roman  Church,  to 
make  them  agreeable  to  the  Pra8ice  of  thofe 
Ages  :  But  were  induced  afterwards  (as  we 
have  Reafon  to  believe)  upon  Political  Reafons, 
to  lay  afide  divers  of  thofe  ancient  Doftrines 
and  Pra(3:ic€s,to  gratify  Calvin^Bucer,  and  other 
Foreign  Presbjieriansy  in  order  tofecurea  Party 
abroad  :  But  that  Party  abroad,  inftead  of  af- 
fixing and  defending  our  Church,  which  had 
yielded  fo  much  to  gratify  it,  and  gain  its  good 
Will,  on  the  contrary  raifed  fuch  a  Party  at 
home  agarnll  our  Conftitution,  both  in  Church 
and  Stare,  as  once  prevailed  fo  far  as  to  over- 
turn both,  and  haveever  fince  been  as  Thorns 
in  our  Sides,  and  a  Snare  unto  us. 

§  V.  Since  then  wehavefeen  and  experien- 
ced tlie  Folly  of  deviating  fo  far  from  the  Pri- 
mitive PlaOj  to  gain  tbofe  who  cannot  be  gained 

by 


The  Introdu&ron,  ix 

by  any  thing  but  the  utter  Extirpation  of  Epif- 
copacy  and  Liturgy,  and  all  that  is  not  accord- 
ing to  their  own  Novel  Fancies,  why  (hoiiJd 
we  not  entirely  reftore  our  Liturgy  to  the  Pri- 
mitive Standard,  and  revive  thofe  Ufages  which 
were  retained  by  our  firll  Reformers  before 
they  had  any  Thoughts  of  gratifying  the  Cahi-, 
niin  Party  ?  Which  has  been  fo  far  from  being 
gained  by  thofe  unwary  Conceflions,  that  it 
has  only  given  them  an  Opportunity  to  do  us 
the  greateft  xMifchief.  But  by  returning  to 
thofe  Ufages,  we  (hall  plainly  lead  the  Van  for 
the  Introdudion  of  Cathollck  Unity  into  the 
Church  of  Chri[i :  For  we  rnali  then  want  no- 
thing  (as  we  now  moft:  certainly  do)  that  is 
agreeable  to  the  Prr.flice  of  the  Primitive 
Church,  when  a  Catholick  Uniformity  was  uni- 
verfally  preferved.  Whilft  ihefe  Dodrires 
and  Ufages  I  am  now  pleading  for  were  ob- 
ferved,  the  Church»Univerfal  was  united  in 
the  fame  Faith,  Difcipline  and  Worfhip.  The 
laying  them  afide  has  been  the  Caufe  of 
our  Dif- union.  The  only  Means  to  remove 
this  Dif- union,  is  by  every  Church's  returning 
to  a  clofer  Union  with  the  Primitive  Church  in 
Doftrine,  Difcipline  and  Worfliip:  For  as  the 
Church  never  was  fo  ftri([tly  and  firmly  united 
as  in  the  Primitive  Times,  and  particularly  a^ 
bout  the  Time  when  the  Council  of  A^ice  was 
celebrated,  becaufc  whatever  Differences  mtghc 
then  be  between  particular  Churches  about  faft- 
ing  upon  the  Saturday^  or  any  other  indifferenc 
Rite  or  Cuftom,  ye:  this  made  no  Difference 

be- 


X  The  Introduction. 

between  them  as  to  Faith,  DifcipHne  and  Wor- 
(hlp ;  that  was  one  and  the  fame  in  all  Places  : 
So  if  ever  the  Church  be  as  firmly  united  again, 
it  muft  be  upon  the  fame  Principles  and  Pra» 
dlices.  The  Church  never  was  united  but  upon 
the  Principles  and  Ufages  which  obtained  at 
the  Time  of  the  Nicene  Council :  And  we  have 
therefore  good  Reafon  to  la^elicve  that  it  never 
can  be  united,  but  upon  thofc  Principles  and 
Ufages.  That  Church  then  which  fhall  firft 
reftore  all  thofe  Principles  and  Ufages,  may  be 
juftly  faid  to  lead  the  Way  to  Catholick  Union. 
And  this  is  the  Reafon  why  I  cannot  forbear  to 
plead  fo  earneflly  in  Behalf  of  thefe  Primitive 
Do£trines,  and  am  fo  defirous  to  fee  them  revi- 
ved amongft  us,  if  poffible. 

POSTSCRIPT. 

WHereas,  in  the  Second  Edition  of  a  Book  called,  y^n 
AccOHtit  of  Chnrch-Giivernmtnty  Sec.  which  I  pubJifh'd 
in  the  Year  1710.  1  have,  Page  3S,  &c.  charged  the  Non" 
jurors  with  Convent kling  and  Schifm  ;  I  do  here,  in  the 
face  of  the  World,  recall  that  Charge,'^frr^(r//>^(  as  I 
then  declared  Ifhotdd  he  ready  to  do  upon  better  Jnjorm4tion) 
whatever  1  have  there,  or  any  where  elfe,  kid  down  or 
alferted  in  Oppofition  to  my  prefent  Pra£tice,  or  in  Vindi- 
cation of  that  Compliance  to  which  I  then  thought  it  my 
Duty  to  fubmit :  Referring  all  thofe  who  have  been  mifgui- 
ded  by  the  Erroneous  Arguments  made  ufc  of  upon  that  Oc- 
Oifion  to  this  fmall  Trcatife  of  the  Jndepcndency  of  the  church; 
and  another  1  lately  publifh'd,  entituled,  I>r.  BennetV  G«- 
ccffions  to  the  Non-jurors^Scc.  Load.  1717.  In  which  they 
will  find  the  Reaions  and  Grounds  of  that  Accufation  fuf- 
ficiently  anfwered  and  confuted,  and  the  Non-jurors  vin- 
dicated rVom  the  Imputation  oi  Schifm.  And  to  this  End, 
I  earneftly  i^^itreat  them  to  give  ihem  both  an  impartial 
Rc^diiig.     -•    '  ^    • 

THE 


THE 

INDEPENDENCY 

O  F    T  H  E 

C  H  U  R  t^  M 

U  PO  hi    THE 

STATE;   ire. 


§  ^*  fS^^^^f^  ^  ^  P"^^  Spiritual  Powers  of 
the  Church  are,  (aj  to  pvblifi 
the  Gofpel  of  Chrifi-,  and  thereby 
to  make  Converts  to  his  Religion  | 
(b)  to  admit  fuch  Converts  intb 
the  Church  BySaptifm  ^  (c)  to  im^ 
fdfe  Hands  on  them  for  their  Re- 
teption  of  the  f/oty  GhoJ},  which  we  call  by  the  Name  of 
Confirmation'^  (d)  to  ordain  Bifhops^  or  other  inferlour 
Tafiors^  in  every  City  or  other  Place^.  as  there  Jhall  be 
Occafiony  to  feed  and  watch  over  the  Flocks  committed  to 


(a)  Mifttfe. xxviii.  19.   Mir.  xvi.  15. 

(b;  M/jrii.  xxviij;  20.  Mar.  jcvi.  16.  Acl.  \u  3^* 

(c;  y^tv.  viii.  17.   and  xix»  6.  Hebr.\\.2.  ^ 

id)  A^.y'u  j,6'  and  xiv.  23.  1  Tim.  iy.  14,  2  tim>  u  ^»  tit,  u  ^l 


3  The  Independency  of  the 

their  Charge  \  {t)  to  re/juire  the  Peofle  to  receive  and 
obey  the  Spirit ttal  Gutties  thus  fet  ovtr  them  i  (f  )  tv give 
them  a  fujjicient  Maintenance  ;  (g)  and  to  account  of 
them  as  the  Minifters  ofChrifi^  and  Stewards  of  the  My' 
fieries  of  God '^  (hj  to  keep  fie dfajlly  in  the  Communion 
of  their  Rightful  Pafiors^  to  ajfemhle  with  them  for  Reli- 
gious Worjijif  to  offer  vp  Prayers  and  Praifes  to  God,  and 
to  receive  from  their  Hands  the  Holy  Communion  of  the 
Body  and  Blood  of  Chrifi  j  (i)  to  excommunicate  9r  re- 
pell  notorious  Offenders  from  the  Communion  of  the  Churchy 
and  to  re-admit  them  again  upon  due  Teftimonies  of  Re- 
pentance. Thefe  are  plainly  the  Spiritual  Powers  of 
the  Church  j  and  it  is  evident  from  the  Scriptures, 
that  Chrifi  committed  all  this  Power  to  hisApoftles  *, 
that  they  likewife  committed  the  fame  Power  to  o- 
thers  whom  they  iet  over  the  feveral Churches  which 
they  founded  in  the  feveral  Parts  of  the  World,  with 
Authority  to  continue  this  Succeflion  of  faithful  Pa- 
ftors  throughout  all  Ages  j  and  this  without  anyAp- 
plication  to  the  Roman  Emperor,  or  any  other  Civil 
Magillrate  whatfoever,for  his  farther  Commifiion  to 
authorize  or  empower  them  to  do  thefe  Things. 
Kay,  the  Civil  Magiftrate  frequently  impeded  them 
in  the  Exercife  of  thefe  Powers ;  and  it  was  foon 
made  Death  by  the  Imperial  Laws  to  exercife  or  obey 
any  fuch  Powers,  that  is,to  be  either  a  Chrifiian?Tki. 
or  Laick  ^^  and  thefe  Laws  continu'd  in  Force  againfl 
them  (  only  as  they  were  for  feme  fhort  Intervals 
fufpended,  or  the  Non-Execution  of  them  connived 
at)  for  three  hundred  Years :  In  which  Space  Chri- 


st) Phil.  n,2g.  i  thejf.  v.  12,1"^.  iTVwi.  v.  17. //eir.xiii.  7,17. 

(0  I  Cor.  ix.  6,  7, 8,  9, 10,  II,  12,  13,  14..  Gal.  v4|  6,  7,  8, 
9,  10.  I  Tim.  V.  17, 18. 

(g)  I  Cor.  iv.  1.  Col.  i.  2";. 

(h;  jiS.  ii.  42.  and  xi.  26.  i  Cor.  x.  i5.  and  xi.  20.  Hdr, 
J.  25. 

(i;  I  Cor,  V.  3, 4, 5,    2  C9r,  ii.  6, 7,  8,  9, 10. 

Jiiani 


church  upon  the  State^  &c.  ? 

ftans  endured  ten  very  fevere  Perfecutions.  Yet  all 
that  time  the  Church  not  only  continu'd  to  exiflr, 
but  wonderfully  increased  evety  Diy,  till  at  laft  it 
brought  both  Emperor  and  Empire  into  its  Commu- 
nion, and  obtain'd  the  Protedion  of  the  State.  But 
did  this  transferr  any  of  thefe  Powers  to  the  Empe- 
ror, or  any  Civil  Magiftrate  whatfoever?  By  no 
means.  The  Emperor  or  Sovereign,  by  becoming 
Chnjlian,  did  not  acquire  any  Spiritual  Power  or 
Authority  ;  he  could  neither  preach  the  Word,  nor 
adminifterSacraments,norcommifnon  any  Perfon  to 
perform  thofe  Offices,  who  had  not  before  derived 
an  Authority  from  Chrifi^  or  according  to  his  Infti- 
tution  in  that  Cafe.  The  Emperors  were  admitted 
into  the  Church,  by  no  other  Means,  nor  on  any 
other  Conditions,  than  other  Men  :  Their  Admif- 
fion,  like  that  of  all  others,  was  by  Baptifm,  admi- 
niftred  to  them  exactly  in  the  fame  Form  as  to  all 
others  ^  confequently  they  could  acquire  no  more 
Spiritual  Rights  or  Privileges  by  it,  than  any  o- 
ther  Men.  They  were  thereby,  indeed,  made  Spi- 
ritual Sons  of  the  Church,  but  by  no  means  Spiritual 
Fathers :  That  is  a  Power  to  be  acquired  no  other- 
wile  than  by  Ordination. 

§  II.  It  has  been  objecled  by  fome  (weakly  enough) 
that  the  Scripture  itfelf  (k)  tells  us,  That  Kings  and 
Queens  jhall  be  the  Nurfn?- Fathers  and  Mothers  of  the 
Church.  From  whence  they  would  inferr,  that 
every  Chri^ian  King  and  Oueen  is  a  Spiritual  Father 
and  Mother.  But  after  all,  there  is  no  fuch  Words 
as  Father  or  Another  in  this  Text,  except  in  our  Eng^ 
lifj  Tranflation  \  and  there  it  is  far  from  meaning 
what  fome  heedlefly  and  unwarily  would  gather 
from  it.    For  the  Tranflators  fairly  tell  us  in  the 

(k)   Ifi,  xlix.  23, 

B  2  Margin 


4  .*  The  Independency  of  the 

Margin  of  the  Bible,  that  the  Word  which  they 
tranilite  Nurfrg- Fat  hers,  in  the  Hebrevo,  or  Original^ 
is  no  more  than  Novrijhers-,  and  they  might  alfo 
have  told  us,  that  the  Word  which  they  tranflace 
Niirfing-A4 others^  fignifies  only  Nitrfa  giving  Suck', 
and  fj  all  other  Tranflitions,  but  ours,  have  rendred 
both  thefe  Words.  So  that  thofe  who  would  build 
any  thingof  a  Spiritual  Facherhood  or  M6therhood 
from  this  Text,  have  nothing  but  a  meer  AngUclfm 
on  which  they  can  lay  their  Foundation.  But  read 
the  whole  Text,  and  the  Matter  will  be  yet  more 
clear.  Kinas  Jlmll  be  thy  Nurjina- Fathers,  and  their 
Oueens  thy  Nurjing-  Mothers  :  They  Jljall  bow  to  thee, 
tpith  their  Face  towards  tht  Earth,  and  lick  up  the  Dufi 
of  thy  Feet.  What  can  be  plainer  from  hence,  than 
that  Kings  and  (>jeens,  like  true  Kourilhers  and 
GheriOiers,  fhould  proied  and  defend  the  Church 
from  all  outward  Wrong  and  Violence,  and  fhocfld 
bow  down  before  the  Guides  and  Governors  of  it^ 
to  receive  the  Word  and  Sacraments  at  their 
Hands,  and  to  fubmit  to  the  Dodtrine  and  Difcipline 
of  Chrifly  as  miniftred  by  them?  And  ought  not 
allChriftian  Kings  and  Princes  to  do  this?  Nay,  have 
not  all  godly  Frinces  ackd  in  this  manner? 

§  III.  However,  the  Pope,  the  gfafrfd  Gorrnpter 
of  Chriffianity,  taking  upon  him,  under  Pretence 
of  maintaining  the  Independency  of  the  Church, 
to.exempt  fomeCaufes,  and  fome  Perfons,  from  all 
Civil  Subjection  to  their  Princes,  gave  the  Princes 
a  juflOccalion  to  rejed  this  ufurped  Power :  And 
at  the  Reformation,  when  divers  Princes  and  States, 
and  ours  among  the  red,  not  able  to  bear  thefe 
Ufurpations  and  Encroachments,  found  it  necef- 
fary  to  Oiake  off  the  Papal  Yoke,  gave  Occaiipn  to 
many  Controveffies  on  this  Subject,  and  many  Books 
were  written,  and  Laws  made  concerning  this  Mat- 
ter.   And  becaufe  the  Pope  had  ftrained  the  Mattel 

too* 


Church  upon  the  State^  &c.  ^5 

too  high  on  the  Church  fide,  thofe  who  wrote  of 
the  other  fide,  thought  it  impofllble  to  carry  Mat- 
ters too  high  that  way.  Hereupon,  when  thefe 
Things  were  debated  here  in  the  Reign  of  King 
Henry  VIII.  feme  ftrange  and  particular  Notions 
were  then  firft  advanced-,  of  which  an  Account  is 
given  us  by  Bi (hop 5ttr»f f,  in  the  firft  Volume  (/)  of 
his  Hiftory  of  the  Reformation. 

§  IV.    Here  the  Queflion  was  put  in  this  Man- 
ner, Whether  the  j4poJtles  lacking  a  higher  Power ^  as  in 
pot  having  a  Chriflian  King  among  them,  made  Bijhops 
If)  that  Necejfityj  or  by  Authority  given  by  God?  Arch- 
bifhop  Cr^w^wer  gave  a  long  Aafwer  to  this,  which 
would  be  tedious  to  recite  here.    But  the  Subftanqp 
of  it  is,  That  all  SiJJwps,  Parfons,  yicars,  and  fuch  other 
iPriejls,  are  to  be  appointed  to  their  feveral  Offices  by  the 
Prince^  in  fuch  A^fanner  as  Civil  Officers  are,  and  that 
they  have  no  Power  or  Authority  in  Spiritual  Matters^ 
hut  what  they  receive  from  the  Prince :   That  the  Apo- 
files  and  Bijhops  of  the  Primitive  Church  exercifed  this 
Power  only  through  Necejfity.,  as  being  chofen  by  the  People 
for  that  Purpoje^   becavfe  there  was  then  no  Chrtjiian 
Prince.     An  Opinion  for  which  he  cou'id  not  pro- 
duce the  lea  ft  Authority  from  Scripture  \  nor  did-h.e. 
pretend  to  give  any.     But  he  knew  it  would  be 
very  agreeable  to  the  Humour  o^  that  arbitrary 
Prince,  whofe  Plcafure  fcems  generally  to  have  had 
a  great  Influence  on  the  Principles  of  this  Prelate. 
But  I  find  no  other  Bilhop  or  Divine  came  entireljr 
up  to  this  Opinion,  except  the  Bilhop  of  S.  David-i, 
who  declared,    That  becaujf  they  tacked  a  Chrifiian 
Prince,  by  that  Necejfity  they  ordained  other  Bijhopsi 
Others,  who  could  not  come  up  to  this  Opinion  en- 
tirely, when  they  had  declared  That  the  j^pofll'es  made 


( 1 )   CeMion  of  l{ecords,  Book  III.  mm.  2  s.  ^cfl.  g. 

B  3  Bifiops 


i  The  Inde^ndency  of  the 

^ijhofs  and  Triefis  by   Authority  given  vnto  them  of 
Chrifi  •,  yet,  to  mitigate  the  Matter,  put  in  a  Suppo- 
sition ot  their  own,  without  pretending  any  other 
Groimd  for  it,  That  they  fuppoCelJ  they  ought  to  have 
asked  Licence  of  their  Chriflian  Governors^  if  then  there 
had  been  any.     But  others  plainly  faid.  That  the  Apo- 
files  made  Triejis  by  their  own  Power  given  them  by  Gody 
and  that  tljtp  l)atl  nO  nSEtl  of  any  other  Power.     And  if 
the  Power  was  given  them  by  God,as  all  the  reft  alfo 
confefs'd,  except  the  Archbifhop  of  Ciwrey/^ary  and 
the  Bifhop  of  S.  David's-,  they  could  have  no  need  of 
any  other  Power  :  For  certainly  no  Human  Power  can 
be  needfvL  to  confirm  or  corroborate  a  Power  given 
by  God. 

§  V.  The  next  Qiieftion  but  one  is  put  in  thefe 
V^  oxdiS^Whether  a  Bijhof  hath  Authority  to  make  a  Priefi 
hy  Scripturey  or  no  f  And  whether  any  other  but  only  a 
iijhop  may  make  a  Prtefi  ?  Archbifhop  Cranmer  an- 
fwers  as  before,  A  Bifhop  may  make  a  Priefi  by  the  Scri' 
fture^  and  fo  may  Princes  and  Governors  alfoy  and  that 
hy  the  Authority  of  God  committed  to  them-,  and  the  Peo' 
fie  alfo  by  their  Ele^ion :  For  as  we  ready  That  Bijhops 
have  done  it,  and  the  Peoplcy  before  Chrijlian  Princes 
Tperey  did  commonly  eU5i  their  Bijlwps  and  Priefts.  It 
feeras,  this  great  Man  could  not  diftinguifh  between 
Nominating  or  Fleming,  and  Afaking  or  Ordaining  a 
Bifliop  or  Prieft.  But,  fure,  every  Body  elfe  muft  fee 
the  Difference.  A  General  of  an  Army,  for  Inftance, 
has  a  Friend  whom  he  is  willing  to  oblige  in  any  Re- 
queft,  or  whom  perhaps  for  fome  particular  Rea^ 
fons  he  dares  not  difoblige;  this  Perfon  recommends 
one  to  him  to  be  made  an  Officer  in  the  Army,  and 
accordingly  the  General  gives  that  Perfon  a  Comraifr 
Hon  j  will  any  one  fay  that  it  was  the  Recommen- 
dation or  Nomination  made  that  Perfon  an  Officer, 
and  not  the  Commiffion  ?  Whereas  had  he  been  re- 
pofljraended  or  nomiaated  ten  thoufand  times  over, 

yet 


church  upon  the  State^  See.  7 

yet  without  the  General's  Commiffion  he  could  have 
had  no  Command  in  the  Army.  So  alfo  Princes  have 
generally  had  fuch  an  Influence  over  the  Bifliops  that 
have  been  their  Subjects,  that  they  have  not  dared 
to  refiife  toconfecrate  or  ordain  fuch  as  they  have 
nominated  to  them  \  but  ftill  it  was  not  theNomina- 
tion  made  thofe  Perfons  Priefts  or  Bifbops,  but  the 
Confecration  or  Ordination.  And  where  theBifhops 
have  refufed  the  Perfon  fo  nominated,  which  has 
fometimes  happen'd,  the  Nomination  has  been  of  no 
Service  to  him  ^  it  has  been  found  that  could  not 
make  him  either  Bifhop  or  Prieft.    But  this  Learned 
Archbifliop  (for  fo  undoubtedly  he  was,  however 
in  this  and  many  other  Inftances  his  Judgment  feems 
to  have  been  byaffed  by  his  King)  pretends  it  may 
be  proved' by  Scripture,  that  Princes  and  Governors 
may  make  a  Prie/t,  whereas  there  is  not  an  Inftance 
of  a  Prince  or  Governor  in  all  the  Scripture,that  did 
make  a  Prieft,except  Jeroboam  the  Son  oi Nehat  \  and 
this  was  fo  far  from  being  approved  or  allowed  by 
God,  that  it  is  exprefly  recorded,  (jn)  that  this  Thing 
became  Sin  vnto  the  Noiife   0/ ^jctolioaill,  even  to  cut  tt 
off\  and  deftroy  it  from  off  the  Face  of  the  Earth.     He 
adds,  the  People  alfo  may  do  it  by  their  Election.    And 
there  is  indeed  one  Inftance  («)  of  the  People's  ejed:- 
ing  feven  Men  to  be  made  Deacons  or  Minijlers.  But 
it  is  plain,  that  it  was  not  the  People's  Elediion,  but 
the  Apoftles  Appointment  and  Ordination  which 
made  thofe  Men  Minifters.    The  Apoftles  Words 
are,  Look  ye  out  feven  Men  ofhonefi  Report-,  full  of  the 
Holy  Ghofi  and  Wifdom.    And  what  follows  ?  Do  they 
fay,  when  you  have  chofen  thefe  Men,  they  will,  by 
vertue  of  this  Eledion,  have  Authority  to  execute 
the  Office  to  which  they  are  defigned  ?   No  fuch 
Thing.  But  look  ye  out  Men.,  not  whom  ye^  but  whom 

(ra;   I  ^"wrg,  xiii.  34.  (n>  AS*  vi. 

B4  WE 


8  The  Independency  of  tH 

W  E  w^y  appoint  over  this  Bvjtnefi.    And  accordingly 
tbey  chofe  feven  according  to  theApoftlespiredion, 
whom  they  fet  before  the  Apoftles:  ^4  Tvhn  theji 
had  pxay(dj  they^  the  Apoftles,  laid  their  Hands  m 
tkfm'''  ^<>  that  here  js  a  plain  Difference  between 
Choofing  o^  ISIominating,  and  Making  or  Ordaining 
a  Miniftep  '  The  Apoftles  gave  the  People  Leave  to* 
nominate  or  choofe  fit  Perfons  to  be  Minifters  or 
Deacons,  but  referved  the  Making,  Appointing,  or 
Ordaining  them  to  that  Office  entirely  to  themfelves. 
Wnd  it  was  plainly  not  the  Eleftion,  but  the  Ordi- 
nation,or  Appointment  by  Inipofitioh  of  Hands,  that 
rnade  them  Deacons.    Had  they  been  only  elected 
by  tlie  P.eople,  and  not  appointed  or  ordained  by  the 
Apoftles,  they  had  been  no  Minifters  of  the  Church. 
And  Archbifhop  Crunmsr  hirafelf  was  inconfiftent 
with  the  Opinion  which  he  gave  in  this  Anfwer^  for 
in  another  Anfwer  of  his  to  this  fame  Queftion  given 
us  by  (<»)  StryfCy  he  fays.  We  x^^A  oot^  that  any  other^ 
riot  being  a  Bip^op^  hath  fince  the  Beginning  of  Chrifi^s 
Church  ordjiirted  a  Priefi.     However,  the  Bilhop  of 
^.David's  thought  fit  to  fay  upon  this  Occafion,T/?4<; 
^ifljops  have  no  Authority  to  rnahe  Vriefis^  withaut  they 
ke  author izjed  of  the  Chrijltan  Prtnce-     But  in  this  he 
Was  lingular-,  for  the  others,  all  of  them,  did  fay,  that 
JBi^jops  be  authorized  oj  God  to  make  Priefis.     Some  of 
them  indeed  did  add,  That  they  cannot  ufe  this  Autho-^ 
tity^  without  their  Chrifiian  Prince  does  permit  them\ 
but  the  Majority  did  not  give  their  Opinion  with 
that  Limitation, 

§  VI.  Now  this  being  the  moft  material  Point 
with  relation  to  the  Independency  of  the  Church  vpot/ 
the  State.,  Viz.  Whether  Bijhops^  who  are  the  chief  Cof 
pernors  of  the  Church-)  d^nve.  their  Authority  from  Goit 


io)  Xettifix.  of  jin^bijhop  Crans^cr,  AppetJiliXiNum'^^^'^'Ai  S  ^i" 


Church  upon  the  State^  &c.  9 

pr  from  the  Chrifltan  Prince  ?  I  could  not  but  think  it 
proper  to  be  very  particular  in  this  Matter.    And 
the  Reign  of  King/Zf^r^VlII.  being,  I  am  perfuaded, 
the  firft  time  this  was  made  a  Queftion,  1  judged  it 
convenient  to  give  an  Account  how  the  Queftioa 
was  then  propofed,  and  what  Anfwers  were  made 
to  it.    But  as  the  Anfwers  were  then  various,  and 
contrary  to  one  another,  fo  have  the  Opinions  beea 
f ver  llnce :  That  is,  there  has  ever  fince  been  a 
Party,   who  have  cfpoufed  the  Opinions  then  given 
by  Archbilhop  Cranmer  and  Bifhop  Barlow^  (though 
it  is  evident  Cranmer  did  not  always  hold  that  Opi* 
nion)  who,  from  Thomas  Erafius^  a  Dutch  Phyfician, 
(  who  I  think  was  the  firft  that  wrote  a  Book  on  puf- 
pofe  to  pretend  to  prove  it)  have  been  called  Mra- 
ftians :  Who  has  fince  been  followed  by  Pr^npe  and 
Bohbs^  and  the  Author  of  the  Book  falfly  called  The 
Rights  of  the  Chrifiian  Churchy  and  many  others.     But 
it  is  not  my  Purpofe  at  this  time  to  examine  th« 
Arguments  thefe  Men,  or  any  of  their  Followers, 
have  brought  to  prove  their  Opinion  in  this  Cafe ;  \ 
think  it  will  be  fufficient  to  Ihew,  that  it  isdiredly 
contrary  to  the  Scriptures  \  and  then  every  one  that 
believes  the  Scriptures,  rauft  fee,  that  whatever  Ar- 
guments they  have,  or  can  produce,  mull  be  falfe 
and  groundlefs. 

§  VII.  The  Scriptures  teach  us,  {p)  that  Cl^jitt 
is  the  Head  of  the  Body^  the  Church.  Confcqiiently, 
whoever  has  any  Power  in  that  Body,  miift  derive  it 
from  him.  For  no  Man  can  challenge  a  Power  in  a 
Body,  Society,  or  Corporation  of  Men,  but  he  who 
derives  it  from  the  Head  of  that  Corporation.  And 
Chrijl  tells  us,  (^)  that  all  Power  is  given  unto  h.m 
koth  in  Heaven  and  in  Earth -^  that  is,  all  Spiritual 

(p)  C«l,  u  1 3.  Cq)   M.iUb.  xxviii,  i8. 

Power, 


lo  Tfje  hdepencency  of  the 

Power,  all  Power  relating  to  his  Spiritual  Body  the 
Church,  as  S.  Paul  explains  it,  who  tells  us,  (x)  That 
God  put  all  things  under  his  Feet-,  and  gave  him  to  be  the 
Head  over  all  things  to  the  Church.  For  as  to  Tempo- 
ral Power,  our  i^aviour  exprefly  difclaim'd  it,  when 
he  laid,  (y)  Who  made  me  a  Judge  or  a  Divider  over 
you  ?  Though  he  had  before  declared  {z.)  all  things  ta 
have  been  deUver'^d  to  him  of  the  Father.  And  again, 
a  little  before  his  Death,  he  denied  all  Pretenlions 
to  Temporal  Power,  faying  to  P^/^ff,  (a)  My  King^ 
dom  is  not  of  this  World.  He  did  not  fay,  My  King- 
domisnot  in  this  World:  For  his  Church  which  is 
here  on  Earth,  is  his  Kingdom,  but  not  of  this  Worlds 
hecaufe  it  is  govern'd  in  another  Manner  than  the 
Kingdoms  of  the  World  are,  and  its  Rewards  and 
Punifhmentsare  to  be  diftributcd  in  another  Place. 
Therefore,  as  he  is  a  King,  and  in  this  World  too, 
with  regard  to  his  Church,  and  as  all  ^otoccin  that 
rcfpect  is  committed  to  him.,  therefore  all  Spiritual 
or  Church-Power  mull  be  derived  from  him  :  For 
if  any  one  can  have  a  Spiritual  Power  not  derived 
from  him,  then  has  not  Chrifl:  ^U  Spiritual  Power. 
But  he  has  ^U-,  therefore  whoever  has  any,  muit 
have  it  from  him.  We  have  then  nothing  more  to 
do,  but  to  enquire  to  whom  he  committed  this 
Power. 

§V^ni.  It  is  certain,  he  committed  it  not  to  the 
Magiftrate :  For  there  was  no  Magiftrate  at  that 
time,  that  would  or  did  receive  and  acknowledge 
Chrtfiy  but  all  generally  oppofedhim.  Neither  did 
he  commit  it  to  the  People,  or  to  his  Difciples  in 
general  \  for  though  (b)  as  many  as  received  him^  to 
them  cave  he  Power  to  become  the  Sons  of  God,  yet  he 
did  not  make  all  (cj  his  Mlniflers  and  Stewards  of  his 

(x)  £pfc.  1.  22.  (y)  Luk.  xW.  14..  (  z)  Luk.  x.  22. 

\i)  fob.  xviii.  36.        (b)  ^ok  i.  12.  (c)  1  Cor,  iv.  1. 

Myflerits» 


Church  upon  the  State ^  &c.        1 1 

Myfieries.     (d)  But  he  fet  only  fame  in  the  Church  to 
hefirfiy^poJlleSj  fecondarily  Prophets^  thirdly  Teacher s,^C» 
whereas  had  he  equally  commifllon'd  all  his  Difci- 
ples,  then  «// would  have  been  yfpojlles,  all  Prophets, 
&c.  That  is,  as  S.  Paul  obferves,  (c)  All  \ponld  have 
been  one  A'fember  :  And  where   then  were   the  Body  ? 
Now,our  Saviour  had  a  great  Multitude  of  Difciples 
in  his  own  Life-time ;  ib  that  the  Phartfees  com- 
plain'd  of  it,  and  faid,  (f)  Behold,  the  World  is  gone 
after  him  •,  yet  opt  of  all  thefe  he  at  firft  (g)  ordained 
but  Twelve^  that  they  jJjould  be  with  him,  and  that  he 
might  fend  them  forth  to  preach.     {\\)  And  afterwards 
he  appointed  other  feventy  alfo.     He  did  not  autho- 
rize all  his  Difciples  promifcuoufly  to  go  out  and 
preach  in  his  Name,  but  only  fnch  as  he  himftif 
chofcand  fent.     And  when  he  was  about  toafcend 
into  Heaven,  then  he  delegated  this  and  all  other 
Spiritual  Powers  to  his  Apoftles,  faying,  (^\  )  As  my 
Father  hath  fent  me,  ezen  fo  fend  I  you.     And  accord- 
ingly we  find  the  ApolUes  did  choofe  and  fend  ia 
like  manner,  (k)  and  ordained  them  Elders  in  every 
Church:  And  alfo  committed  the  fame  Power  of 
choofingand  fending  Presbyters, Priefts,  or  Elders 
to  others:  AsS.  PaulitWs  Titus,  faying,  (/)  For  this 
caufe  left  J  thee  in  Crete,  that  thou  Jliouldfi  fet  in  Or- 
der  the  Things  that  are  wanting,  and  ordain  Eh'ers  in 
every  City,  as  I  appointed  thee.     And  no  Inftance  can 
be  given  throughout  the  whole  new  Teftament,  of 
any  Perfons  being  fent  to  preach  the  Gofpel,  or  to 
perform  any  Funftions  belonging  to  the  Miniftry 
of  the  Gofpel,  that  is,  to  e.vercifc  any  Spiritual 
Powers,  who  was  not  commifTioned  to  do  fo  by 
Chrifi  or  his  Apoflles,  or  by  forae  Perfon,  fuch  as 


(d)  1  Cor.  xii.  28.       (e)  1  Cor.  x\\.  1 9,       (0  "^oh.  xii.  19. 
(g)  Mur.  \\\.  14.  (h)  Luk.  X.  I.  CO  ^oh.  xx.2i. 

(k)  >4i7jxiv.  23.  (0  ^'>'  i-  5« 


Timothy 


1 5  The  Independency  of  the 

."Ximothy  or  Ti>Mj,  veiled  by  the  Apoftles,  with  Apo- 
ftolical  or  Epifcopal  Authority.  Nay,  the  whole 
iiiftory  of  the  Church  will  not  afford  an  Iiiftance  of 
any  Perfons  being  allowed  to  be  a  Biftiop  or  Prielt  iti 
the  Church  of  God,  but  fuch  as  have  received  their 
Ordination  from  Bifhops  deriving  their  Succeffion 
fi'om  Chrifi  and  his  Apoftles,  tiW  Luther^  ZuingUuSy 
Calvin^  and  their  Followers,  (  who  have  met  with 
too  many  Difciples  in  this  Realm)  taught  new  and 
i^r.inge  Doftrines,  and  would  derive  all  Church- 
Power  either  from  the  Prince  or  People,  juft  as  it 
fitted  their  Purpofe  belt.  Bat  whence  could  the 
Prince  or  People  derive  this  Power?  Ic  is  certain, 
^il Spiritual  Power  is  veft^d  in  phrifi.  He  gave  it  to 
his  Apoftles  and  their  Succeftbrs  the  Bifhops,  as  th? 
Scripture  plainly  teaches,  and  to  no  others,  neither 
Priace  nor  People  :  How  then  can  either  Prince  or 
.People  come  by  this  Power? 

§  IX.  They  tell  us,  that  it  muft  be  in  the  Prince, 
hecaufe  all  Power  is  in  him,  and  therefore  he  muft 
have  a  Spiritual  as  well  as  a  Temporal  Power  •,  an(| 
ic  is  a  Contradiction  to  fay.  That  any  Supreme 
Powei^  fhould  have  aRother  Power  within  his  Do- 
minions, independent  on  hioi-  This  is  their  maia 
Argument,' and  all  they  have  faid  on  this  occalioa 
depends  on  this.  But  this  is  contradictory  to  Scrip- 
ture, and  therefore  fa Ifc.  For  our  Saviour  (  who 
utterly  difclainrd  all  Temporal  Power,  as  has  been 
fhewed  )  yet  claimM  tMs  Spiritual  Power,  and  ex- 
ercifed  it  here  on  Earth  as  long  as  he  continued 
with  us,independent  on  the  Civil  Magiftrate  •,  for  he 
claimed  it  as  (mj  dd  vered  to  him  of  the  Father.  The 
Apoftles  alfo  claimed  it  as  f»)  committed  to  them 
by  God,  and  therefore  to  be  exercifed  by  them, 

(m)  Mil.  xf.  i;.  (n)  Aclsiv,  <9. 

not- 


church  upon  the  State^  8cc.        i  g 

notwithftanding  any  Ptohibition  from  the  Civil 
Wagiftrate  ^  therefore  to  fay.  That  no  Power,  and 
particularly  this  Spiritual  Power,  can  be  exercifed 
independent  bn  the  Supreme  Civil  Magiftrate,  ii 
diredtly  to  contradict  the  Scriptures:  And  muft  be 
falfe.     It  is  evident,  from  the  Scriptures  and  Eccle- 
fiaftical  Hiftory,  thatChrift^  his  Apoftles,  and  their 
SuccefTois  the  Bifhops  of  the  Primitive  Church,  ex- 
ercifed this  Authority  which  is  now  claimed  ^s  be- 
longing to  the  prefent  Bilhops  of  the  Church  at  thii 
Day  :  And  it  is  as  evident,that  they  did  not  receive 
it,  or  any  Part  of  it,  from  the  Civil  Magiitrate,  who 
was  fo  far  from  allowing  them  any  fuch  Authority, 
that  he  perfecuted  them  for  extrcifing  it.    Now,  if 
they  had  not  a  Divine  Right  to  this  Authority  in- 
dependent on  the  iMagiftrate,   then  that   which 
they  called  a  Perfecution,  was  but  a  due  and  legal  Ex- 
ecution of  the  Laws  upon  them,  and  (o)  they  fufFer'd 
not  as  Martyrs  for  Chrijiiariity,  for  they  had  no  Com- 
mifllon  from  the  Emperor  to  preach,  baptize,  con- 
fecrate  the  Euchariit,  ofdain,  or  excommunicate^ 
but  were  exprefly  forbidden  to  do  any  of  ihofe 
Things  by  many  Emperors,  particularly  by  Nero^ 
Domitian,    Declui^  and  Diode fiari\  confequently,  if 
they  would  do  thefc  things,  and  fuffer  for  it,  ha- 
ving no  independent  Authority  with  relation  to 
fuch  Matters,  they  ^11  fuffer'd  juflly,  and  as  Bufy- 
Bodies  in    other  Mens  Matters.     But  if  we  believe 
that  Cfcr//?,  and  his  Apoftles,  and  their  SucceOors, 
were  Martyrs,  (p)  and  bore  Witntfs  to  the  Truth^ 
then  muft  we  believe  that  they  all  held  rhis  Spiri- 
tual Power  1  have  been  treating  of,  Independent  oii 
the  Civil  MagiftratCj  fince  it  is  fo  evident,  from 
the  Scriptures  and  Eccleiiaftical  Hiftory,  th^t  ih^y 


(0}  I  Pit.  iv.  1 5,  i6.        CpO  ^ob.  XTiii-.  37, 

all 


I  i^  The  Independency  of  the 

all  both  claimed  and  exercifed  it,  even  though  the 
Civil  Magiltrate  not  only  gave  them  no  Commif- 
fion  for  that  purpofe,  bat  direclly  prohibited  and 
hindred  them  in  the  Exercife  of  it,  as  much  as  he 
was  able. 

§  X.  But  at  the  Beginning  of  the  Reformation, 
a  new  and  before  unheard-of  Title  was  invented 
for  the  Civil  Magiftrate,  and  our  King  Henry  VIH. 
would  be  called  »>upicine  l^eati  lit  (iactlj  of  t^e 
Ctucclj  of  Cnglanti,  and  forced  all  Perfons  {q)  by 
his  Ads  of  Parliament,  under  the  fevereft  Penalties 
to  acknowledge  him  to  be  fo.      And  from  this 
ftrange    and    before   unknown  Title,  which  the 
Chrifiian  Church  never  heard  of  till  that  time,  are 
derived  all  the  Pretences  to  Spiritual  Power,  which 
fome  fuppofe  to  be  lodged  in   the  King  or  Su- 
preme Magiftrate.     And  indeed,  if  the  King  had 
a  juft  Right  to  this  Title,  it  might  imply  that  the 
Church    cannot  be    in  any    refped  independent 
on  him.    For  if  he  be  tt)C  onlp  Supreme  ^cati  in 
datt^  of  tijc  CCljurcl)  of  (Sntylanti,  as  the  Statute 
('  but  God  be  praifed  it   is  a  Statute  long  fince 
repealed)  declares  him  to  be,  then  all  that  have 
any  Authority  in  the  Church  of  England^   muft 
derive   it  from  him :    The  Word  of  God    can- 
not be  preached,  the  Sacraments  adminiftred,   or 
any  Perfons  authorized  to  minifter  thofe   Ordi- 
nances, but  by  him:    Becaufe,  if  they  can  derive 
an  Authority  from  any  one  elfe,  independent  on 
him,  to  preach,  and  minifter  the  Sacraments,  then  is 
he  not  tlje  onlp  feupjeme  l^cati*    According  to  this 
Doftrine,  there  was   no  occafion  for  Ordination 
of  a  Prieft,  or  Confecration  of  a  Bifliop,  for  any 
Spiritual  Purpofes  ^  the  King's  Commiflion  alone 

C<1)  *^  H.  VIU.  c.  I.   &  2S  Hen.  VIII.  (,  7.  &  10. 

was 


church  upon  the  State^  &c.        1 5 

was  fufficient.  And  fo  Archbifliop  Crantner  de- 
clared about  that  time,  as  appears  from  his  An- 
fwer  to  the  Queftion  before  cited.  ^//  Chriftitttt 
F'inces^  fays  he,  have  committed  into  them  imme- 
diately of  God  the  whole  Cvrc  of  all  their  SuhjtTiSj  as  well 
concerning  the  ^dmimfiration  of  Code's  Word,  for  the 
Cure  of  Souls^  as  concerning  the  Miniflration  of  Things 
lolitical^  (fnd  Civil  Gcuernance  :  Jind  in  both  thefe  Mi- 
njl rations^  they  mvft  have  fundry  Mm  fters  vnder  them 
to  fupply  that,  which  is  appointed  to  their  feveral  Of* 
fit  es.  The  Civil  Minifiers  vnder  the  Kin£s  AJajefly^  tn 
this  Realm  <?/ England,  be  thofe  whom  it  flialt  pleaje  his 
Highnefs  for  the  Time  to  put  in  Authority  vnder  him  : 
As  for  Example^  The  Lord  Chancel/or^  Lord  Treafur€t\ 
Lord  Great  Mafler^  Lord  Trivy  Seal,  Lord  Admiral ^ 
Mayers,  Sheriffs,  SkC  The  Minijfers  of  God's  Word^ 
vnder  his  Majefly,  be  the  Bijliops,  P/irfons,  Ficars,  and 
fuch  other  Prtefls,  as  be  appointed  by  his  Highnefs  to 
that  Min'ifiration :  As  for  Example,  The  Bifl^op  of 
Canterbury,  the  Bijhop  of  Durefme,  the  Bifljop  of 
Winchefter,  the  Parfon  o/ Win  wick,  &c.  ALL 
the  faid  Officers  and  Mintfiers,  as  well  of  that  fort  as  the 
other,  be  appointed,  affigned^  and  eleBed,  and  in  every 
Place  by  the  Laws  and  Orders  of  Kings  and  Princes.  lit 
the  Admiffion  of  many  of  thefe  Officers,  be  divers  comely 
Ceremonies  and  Solemnities  vfed,  which  be  not  of  Ne^cef- 
fity,  but  only  for  a  good  Order  and  feemly  FaJJ?ion ;  for 
tf  fuch  Offices  and  Mimflrations  were  committed  withoi.t 
fuch  Solemnity,  they  were  neverthelefs  truly  committed  : 
And  there  is  no  more  Promt fe  of  God^  that  Grace  is  given 
tn  the  Committing  of  the  Ecclefiaffical  Office^  than  it  is  tn 
the  Committing  the  Civil  Office.  Now,  this  Dodrine 
deliver'd  by  this  Archbilhop,  is  a  very  natural  plain 
Confcquence  of  making  a  King  or  other  Civil  Magi- 
llrate  Supreme  Head  of  the  Church  :  For  if  he  be  fo, 
all  Spiritual  Power  as  well  asTemporal  muft  be  deriv'd 
from  him,  and  he  may  commit  it  to  whom  he  pleafes, 
and  in  what  Manner  he  pleafes.    But  then,  as  ic  is 

agreeable 


1 6  The  Independency  of  the 

agreeable  to  that  Supreme  Headjljlp,  which  was  it 
that  time  fiippofed  to  be  vefled  in  the  Chriftiart 
Prince  by  A*^  of  Parliament,  it  i?  plainly  oppo- 
fite  to  the  Ho'y  Scriptures ,  which  give  no  fuch 
Autiiority  to  Kmgs^nd  Princes,  but  declare  Chri/t 
alone  to  be  thfe  Supreme  He" ad  of  his  Churchy  and 
teach  us  that  he  committed  no  Part  of  this  Autho- 
rity to  any  Civil  Magiftrate,  but  to  his  Apolllcs 
only,  and  to  their  SuccelTors  tphdm  he  fent,  as  he  wai 
fent  of  the  Father^  as  has  been  already  proved.  And 
whereas  Archbifhop  Cranmer  fays,ifefre  is  ho  more  Pro- 
mife  of  Gody  that  Grnce  is  given  In  the  Committing  of 
the  EccUfiaftical  Office^  than  it  is  in  the  Committing  of 
the  Civil  Offcey  that  is  alfo  contrary  to  plain  Scri- 
pture. For  vvhen  Chrijl  committed  the  Ecclefiafti* 
cal  Office  to  his  Apoftles,  and  fent  them  forth  to 
preach  and  baptize,  he  promifed  them  (r)  to  be 
with  them  dway ,  tven  vnto  the  End  of  the  World, 
Which  is  as  clear  a  Proraife  as  he  could  riiake,  that 
his  Grace  and  Holy  Spirit  fhould  accompany  the  Mi- 
niftrations  theh  comriiitted  to  them,  not  for  their 
Lives  only,  but  throughout  all  Generations  •,  which 
muft  necefiarily  imply  the  like  Grace  to  be  continued 
to  the  Miniftrations  of  thofe  who  fhould  fucceed 
them.  But  we  find  no  fuch  Promife  of  Grace  made 
to  the  Civil  Magiftrate^  or  to  any  commiflioned 
by  him. 

§  XI.  Hov^ever,  King  Henry  VIlI.  having  taken 
upon  him  the  Title  of  Supreme  Head  of  the  Churchy 
thought  it  propef-  toexercifeitin  its  full  Extent: 
(/)  And  accordingly  made  the  Bifhops  take  out  a 
Jlranae  Commiffion  ( as  Bilhop  5«r»er.hirafelf  ftyles  it) 
nhich  might  give  ji'fl  Occafion  to  call  them  the  King^s 

Cr)  Mmh.  xxvili.  20. 

(sj  Burnett  Hi  ft.  of  R^f or*  4th  Edition,  f.  255.  Collier's  Hift, 
Vol.  II.  /).  169.  Ctl.  2. 

BiJl)OpS> 


Church  upon  the  State^  &c.  17 

Bifjops.    The  Subftance  of  it  was,  That  Jtnce  allju- 
rifdiihion^    both  Civil   and  Eccleflajiical^  flowed  from 
the  Ktng  as  Supreme  Head,  and  he  was  the  Fountain  of 
all  Power  j   it  became  thofe  who  exercifed  it  only  (  pre- 
cario  )  at  the  King's  Courte/y^  gratefully  to  acknowledor^ 
that  they  had  it  only  of  his  Bounty  ^  and  to  declare  that 
they  would  deliver  it  up  again-,  when  it  Jljould  plea/e  him 
to  call  for  it.  And  fince  the.  King  had  confiituted  the  Lord 
Cromwell  his  Vicegerent  in  Ecclejiaflical  Affairs  \  yet 
becaufe  he  could  not  look  into  all  thofe  Matters^  therefore 
the  King^  upon  Bonner'/  Petition^  did  empower  himy  iQ 
1)10  OtDU  fe)tCaD,  to  ordain  fuch  as  he  found  worthy^  to 
prefent  and  give  Inflitution^  with  all  the  other  Parts  of  the 
Epifcopal  Authority^for  which  he  is  duly  commiffionattd  ; 
and  this  to  lafl  during  the  King's  Fleafure  only.     And 
all  the  Parts  of  the  Eptfcopal  FunBion  being  reckon  d  vp^ 
it  concluded  with  a  flriB  Charge  to  the  Bifliop  to  ordain 
none  but  fuch  ofwhofe  Integrity^goed  Life^  and  Learnings 
he  had  very  good  Affurance.     Bifliop  Burnet  pretends, 
that  only  5owfr  took  fuch  a  Commifllonj  h\it  Atf 
thcny  Harmer  has  ftiewn,   that  Crammr  and  many 
others,  and  probably  all  the  Bifliops  of  that  Time 
did  the  fame. 

§  XII.  It  appears  by  this  Commifllon,  that  the 
King  looi^ed  upon  himfelf  to  have  full  Authority, 
by  vertue  of  his  Supreme  Headfup^  to  ordain  Bifliops, 
Priefts,  or  Deacons  \  for  he  plainly  authorizes  the 
Bifhops,  to  whom  he  gave  this  Commiflion,  to  do 
this  in  his  own  Steady  which  necefl^arily  implies  that 
he  might  have  done  it  himfelf,  if  he  had  pleafed: 
I>4ay,  that  the  Lord  Cromwell  his  Vicegerent  might 
have  done  if,  for  it  feems,it  was  only  becaufe  he  was 
not  at  Lcifure  to  look  into  thefe  Matters,  that  the 
King  was  induced  to  grant  thefe  Commiflions  to  the 
feveral  Bifliops.  And  yet  after  all,  it  appears  from 
this  very  Commifliion,  that  King  Henry  VIII.  him- 
felf was  not  fatisfy'dthat  he  really  had  <i//chat Power 

C  which 


1 8  The  Independency  of  the 

which  he  here  pretended  to,  or  that  the  Bifhop  had 
no  manner  of  Power  or  Authority  but  what  he  rc- 
ceiv'd  from  him,  and  therefore  found  it  necefiary  to 
throw  thefe  Words  into  the  Commiflion,  (as  Mr.  Col- 
Her  obferves  )  Prater  &  ultra  ea  (ju<t  tibi  ex  facris  li- 
ieris  Divinitui  commijfa  tjfe  dignofcuntur  :  Over  and 
above  thofe  Things  which  are  known  from  the  Holy  Scri- 
ptures  to  have  been  committed  to  you  by  Cod.  Which 
Words  do  efiedually  overthrow  that  boundlefs  Su- 
premacy pretended  to  in  the  other  Parts  of  theCom- 
mifTion.  For,if  the  Bifhops  and  Pallors  of  the  Church 
have  any  thing  immediately  committed  to  them  by 
God,  independent  on  the  Civil  Magiftrate,  as  this 
Claufe  affirms,  then  all  Spiritual  Power  is  not  deriv'd 
from  the  King,  as  is  pretended  in  the  other  Parts 
of  this  Commiflion  ^  confequently,  King  Henry  was 
not  fuch  a  Supreme  Head  as  he  was  defirous  to  be 
thought  ♦,  and  by  this  very  Claufe  declares  the  Scri* 
ptures  to  be  againft  that  pretended  Headpip. 

§  XIII.  Alfo,  though  in  this  Cofmmiffion  he  de- 
clares all  Epifcopal  Power  to  be  deriv'd  from  him- 
feif,  and  that  Cromwell,  his  Vicegerent,  was  veiled 
with  the  Authority  of  all  the  Bifhops  in  England  ^ 
yet,  when  he  made  his  Aft  of  Parliament  (  which 
was  about  the  lame  time  thefe  CommifTions  were 
granted  j  for  the  Election  and  Gonlecration  of  Arch- 
bifhops  and  Bifhops,  he  did  not  pretend  to  make 
Bifhops  otherwife  than  they  had  been  made  before. 
For  though  he  carry'd  his  Right  of  Patronage,  or  of 
Recommending  or  Nominating  the  Perfon  to  be 
made  a  Bifhop,  to  its  full  Height,  beyond  the  Ex- 
ample of  former  Ages,  and  decreed,  (r)  that  if  the 
Dean  and  Chapter  deferr  or  delay  their  Eletlion  above 
twelve  Days  next  after  the  Licence  and  Letters  Afijfivd 


:t)   2$  ffcTiry  VIII.   Cap.  V. 


church  upm  the  St  ate  ^  &c.        ^9 

HY*  to  thtm  delivtredy  that,  then  for  every  fuch  Default.^ 
tht  Kin^s  Highnefs^  his  Heirs  and  Succejfors,  at  theit\ 
Liberty  and  Pleafure^  piaU  nominate  and  prefent,  by  their 
t>9tters  Patents  under  their  Great  Seal^  fuch  a  Perfon  id 
the.  faid  Office  and  Dignity^  as  they  jliall  think  able 
and  convenient  for  the  fame.  But  then,  if  the  Arch- 
bifliops  or  Biihops  ihall  rcfufe  or  negled  to  confe- 
crate  him,  the  Statute  does  not  fay,  that  he  Ihall  be 
taken  or  reputed  for  a  Bifhop  not  with/landing.  It 
lays  indeed  fuch  Archbiftiop  or  Bifliops  refuling  under 
the  Penalty  of  a  Premunire  j  but  if  they  had  Courage 
andConftancy  to  bear  that  Penalty,  even  this5tt« 
preme  Head  of  the  Church  did  not  think  himlelf  ca- 
pable of  making  a  Bifhop  without  them,  notwith- 
ftanding  Archbifhop  Cranmer's  Opinion,  that  thefe 
Ceremonies  of  Confecration  orlmpofition  of  Epifcd- 
pal  Hands  were  not  neceflary. 

§  XIV.  This  Title  of  Supreme  Head  of  the  Church 
continu'd  the  remaining  Part  of  King  Henry  Villus 
Reign,  and  throughout  that  of  his  Son  King  Edw.  VI. 
but  was  repealed  («>  by  Qiieen  Mary^  and  never 
iincc  revived.  For  Queen  EUz^abeth  nevef  was,  nor 
would  be  called  Supreme  Head  of  the  Church-,  but  con- 
tented herfelf  with  the  Title  of  Supreme  Governor  of 
this  Realm.,  and  of  all  other  her  Highnefs*s  Realm:,  Do^ 
minions  and  CountrieSy  A}  well  in  all  Spiritual,  or  Eccle-^ 
fiafiical  Things  or  Caufes,  ,as  Temporal  :  And  allowed 
alfo,  that  it  Ihould  be  declared  in  (w)  the.  Articles 
puhlifh'd  by  her  Authority;,  that  where  we  attribute, 
to  the  Queen^s  Majefiy.  the  chief  Gov^rnmenty  by  which 
Titles  we  vnderjland  the  Minds  of  fame  fanjerous  Folk^ 
to  be  offended  :  We  give  not  to  our  Princes  the  A'finiftring 
(ither  of  Cod's  Word^  or  of  the  Sacraments,  .the  which. 
Thing  the  InjunBions  alfo  lately  ft  forth  by  Elizabeth 


h)  I  ^  ifklU  &  Mat,  Cap  yiU.  (w)  ArU  37.    ,,uf 

C   2.  Otiy' 


20  T^e  tndej^endency  of  the: 

cur  Quten-,  doth  mofl  fUinly  tejlify  :  But  that  only  Pre- 
rogative which  we  fee  to  have  been  given  always  to  all 
godly  Princes  in  Holy  Scriptures  by  God  himfelf^  that  itj 
that  they  fliould  rule  all  Efiates  and  Degrees  committed 
to  their  Charge  by  Gody  whether  they  be  Ecclefiaftical  or 
Temporal^  and  refirain  with  the  CIVIL  Sword  the  Stulf 
horn  and  Evil- Doers.  Whereby  the  Regal  Supremacy 
over  Ecclefiaftical  Caufcs  and  Perfons  is  plainly  de- 
clared to  be  no  other  than  aCivilPower,  and  not 
that  Spiritual  Power  which  Chrifi  committed  to  his 
Apoftles,  and  is  deriv'd  from  them  to  the  Bifhops 
and  Paftors  of  the  Church,  and  which  the  Words 
Supreme  Head  of  the  Church  feem'd  to  veft  in  the 
Crown. 

§  XV.  Since,  then,  that  Title  o^ Supreme  Head  of 
the  Chtirchwai  a  Title  axTum'd  by  King  Henry  V III. 
continu'd  only  by  him  and  his  Son,  who  liv'd  and 
died  in  his  Minority,  and  was  then  repealed  by  Aft 
of  Parliament,  and  never  fince  reftored  or  made 
Part  of  the  Regal  Title-,  that  it  is  alfo  a  Title  never 
known  or  heard  of  till  that  Age,  and  liable  to  very 
itrange  Conftruftions,  even  to  the  utter  annulling 
and  deftrdying  all  that  Power  which  Chrift  commit- 
ted to  his  Apoftles,  and  from  them  to  the  Bifhops 
and  Paftors  of  his  Church*,  I  have  often  wonder'd, 
how  fo  many  Learned  Men  have  to  this  Day  conti- 
nu'd to  give  this  Title  to  our  Princes,  and  how  fo 
many  of  the  Clergy,  in  their  Prayer  before  Sermon, 
ihould  call  our  King,  next  and  immediately  under 
Chrifi:^  Supreme  Head :  Since  neither  our  Laws  nor 
our  Canons  do  at  this  timc,or  have  for  thefe  hundred 
and  fifty  Years  and  upwards  given  him  this  Title.  I 
am  perfuaded,  that  nothing  has  more  contributed  to 
the  fprejding  of  Erafltanifm^  than  this  unwary  Cu- 
ftom  of  ftylinp  our  King  Supreme  Head  of  the  Churchy 
which  I  am  allur'd  has  no  Law  or  Canon  now  ill 
Force  to  oblige  us  j  and,  I  am  well  fatisfy'd,  has  nei- 
ther 


Church  upon  the  State^  &c.         7 1 

thjer  Reafon,  Religion,  nor  Gofpcl  to  induce  us  to 
liie  it.    For  if  the  King  be  Supreme  Head  of  the  Churchy 
then  it  is  impolTible  tlie  Church  fhould  fubfi ft  with- 
out the  King;  for  no  Body,  ix)  and  fuch  the  Scri- 
pture tells  us  the  Church  is,  can  fubfifl:  without  its 
Head.  ButtheChurch,weail  know,did  fubfilt during 
ihe  Time  of  Chrifi  and  his  Apoftles,  and  above  two 
hundred  Years  after  their  Deaths,  without  having 
any  Sovereign  Prince  of  its  Communion  \  and  con- 
fequently,  without  any  Headfhip  of  anyTemporal 
Prince  \  for  no  Man  can  be  Head  of  a  Communion  of 
which  he  is  not  fo  much  as  a  Member.     And  how 
a  Prince  can  become  Head  of  a  Church,  by  being 
made  a  Member  of  it,  I  cannot  fee.    The  Prince  is 
admitted  into  the  Church,  juft  as  others  are,by  Bap- 
tifm  •,  but  that  only  makes  him  a  Son  or  Member  of 
the  Church :  But  it  is  Confecration  or  Ordination 
alone,  that  makes  Fathrrs  or  Heads.  And  therefore 
Religious  Chriftian  Princes  have  always  efteemed 
Bifhops  as  their  Spiritual  Fathers^  and  to  this  Day 
they,  as  well  as  other  Members  of  the  Church,  cail 
them  their  Right  Rezerend  Fathers  in  Chrifi.     But  are 
they  Fathers  to  the  Supreme  Head  of  their  Church? 
This  feems  to  be  a  kind  of  Contradiction. 

§  XVI.  Kings  then  have  a  Civile  not  a  Spiritual 
Authority  over  all  the  Members  of  the  Church.  No 
Man,  by  becoming  a  Chrifiian^  gains  any  Exemption 
from  that  Obedience  and  Duty  which  every  one 
owes  his  Prince,  as  he  is  a  Subject.  Even  Bijlwpf 
themfelves,  to  whom  Chrfiy  as  Succeflbrs  to  the 
Apofilesy  has  committed  the  chief  Government  of 
his  Church,  are  not  thereby  freed  from  that  Allegi- 
ance, or  any  Part  of  it^  which  as  Temporal  Subjecls 


('x)  Eph.  i.  22,  23.    Rom.  xiii.  4,  5.     i  Cor.  xli.  27. 
Efh.  It.  12.  {cv,  23,  ;o.    Col.  i.  24, 


C  3  thpy 


3f  The  Independency  of  the 

they  owe  to  their  Sovereign  :  Much  lefs  therefor© 
can  the  Inferiour  Orders  ofPrieJts  and  Deacons  clainii 
any  fuch  Exemption.    They  are  all  as  much  Sub- 
jed  to  the  Supreme  Temporal  Authority  of  the 
Country  where  they  live,  as  they  were  or  ought  to 
have  been  before  their  Ordination.     And  they  are 
bound  to  this  Obedience  even  by  the  Rules  and 
Precepts  of  that  Gofpel  which  they  are  to  preach  to 
others.    The  fame  Lord  who  has  committed  to 
them  the  Spiritual  Authority  over  his  Church,  has 
alfo  commanded  them  to.  be  fubjecft  to  the  State, 
not  only  for  Wrath,  but  alfo  for  Confcience  fake. 
]^either  our  Saviour  nor  his  Apoftles  pretended  to 
ail  Exemption  from  that  Obedience  which  all  Sub- 
jedsowcto  the  Civil  Powers  ^  but  upon  all  Occa- 
jions  fubmitted  to,  and  acknowledged  their  Autho- 
rity, and  put  thofe  in  mind  who  were  committed 
to  their  Charge,  to  be  fubjeft  to  Principalities  and 
powers,  and  to  obey  Magiftrates.    It  is  true,  where 
their  Religion  was  concerned,  v/here  the  Magiftrate 
Commanded  what  God  had  forbidden,  or  where  he 
forbad  what  God  had  commanded,  they  would  not 
obey,  becaufe  it  is  necelTary  to  obey  God  rather 
than  Man;  yet  even  in  fdch  Cafes  they  did  not  re- 
fill and  oppofe  the  Higher  Powers  with  the  Sword, 
or  with  any  Carnal  Weapons  which  God  had  put 
into  the  Temporal  Magiftrates  Hands,  and  forbad 
them  to  tak:e  into  their  own  Hands  in  Oppofition  to 
them  j  but  committing  their  Caufe  to  God,  fubmit- 
ted to,  and  patiently  bore  fuch  Puniftiments  as  the 
Magiftrate  thought  nt  to  lay  upon  them,  and  coun- 
ted it  an  Honour  wh^n  they  were  thought  worthy 
to  fulFer  Perfecution  for  the  Name  of  Chrifi  \   for 
they  knew  that  he  alone  had  the  Power  of  the 
Sword,  and  that   although  he  abufed  that  Power 
in  thf  perfecution  of  themfelves,  and  other  Inno- 
cent or  Well-deierving  Perfons ;  yet  they  had  ;io 
Commiffion  or  Authority  to  wrell  the  Sword  out 
-^■-        -       ■    ■  ■■       ■  cf 


Church  upon  the  State^  &c.  3^ 

of  his  Hands,  and  therefore  were  obliged  peaceably 
to  bear  his  unjuft  Proceedings  againll  them  •,  which 
they  always  did  readily  and  chearfiilly,  as  knowing 
that  God,  whom  they  had  chofcn  to  obey,  was 
Lordalfo  of  the  Magiftrate,  and  would  in  his  own 
Time,  and  by  fuch  Means  as  he  thought  belt,  do 
Right  to  thofe  that  fuffer'd  Wrong,  and  give  that 
unjuft  Magiftrate  Caufe  to  wifh  that  he  had  made 
a  better  Ufe  of  his  Power. 

§  XVII.  And  as  Spiritual  Per  fans  ^  fo  neither  arc 
the  Temporal  Rewards  or  Punifhments  annex'd  to 
Spiritual  Caufes  exempt  from  the  Civil  Jurifdiftion 
of  the  Magiftrate.  It  is  he  alone,  that,  by  Civil 
Sanctions,  can  oblige  his  Subjects  to  receive  even 
Chriftianity  itfelf.  For  though  Chrifi  defcended 
from  Heaven,  and  took  our  Nature  upon  him  that 
he  might  publifh  this  Religion  to  the  World,  and 
fettle  and  eftablifh  it  by  proniifing  the  highcft  Re- 
wards to  thofe  which  fhould  receive  it,  and  live 
according  to  his  Dodrine  and  Precepts  i^  and  threat- 
ning  the  fevereft  Punifhments  to  thofe  that  (hould 
rejeclit,  even  to  the  Magiftratcs  as  well  as  others  j 
yet  he  took  not  upon  him  to  make  any  Cu-il  or 
Temporal  Laws  concerning  his  Religion,  any  more 
than  concerning  other  Matters.  The  Rewards 
which  he  promifed,  and  the  Penalties  which  he 
threatncd,  were  not  Temporal  but  Eternal,  and. 
related  not  to  this  Life,but  to  another  i^/^r  his  KiKf- 
domis  not  of  this.  World.  Therefore  Civil  Rewards 
or  Punifhments  cannot  be  given  or  intli-flcd  even  ia 
Spiritual  Caufis^  but  by  the  Magiftrate,  a;id  he  r.mil 
be  the  judge  whether  it  be  proper  to  heftow  the 
one,  or  to  inflict  the  other.  Thus,  for  inftance, 
when  the  Arch-Heretick  j4rius  was  convened  and 
tried  before  the  Council  of  Nice ^  concerning  a  Spi^ 
ritual  Caufe,  even  an  Article  of  Faith  of  the  higheft 
Confequence,  as  whether  our  Saviour  was  True  and 

C  4  Eternal 


24  The  Independency  of  the 

'Eternal  God^  of  one  Subftance  with  the  Father  ^  though 
the  Bifljops  were  the  only  Judges  whether  this  was 
an  Herefy  and  Crime  for  which  he  deferved  to  be 
expelled  from  the  Communion  of  the  Church  •,  yet 
Conft amine  the  Emperor  was  the  fole  judge,  whether 
he  fliould  alfo  be  expelled  his  Native  Country,  and 
fent  into  Banifhment.    It  is  true,  the  Bijhops  might 
reprefent  to  him  how  dangerous  it  would  be  to  the 
Peace  of  the  Church,  to  let  fach  a  Man  return  to 
Mexandria^  where  he  had  done  fo  much  Mifchief  al- 
ready \  but  if  he  would  not  have  hearkened  to  them, 
they  had  no  Means  to  compell  the  Emperor  to  banifh 
him,  or  to  inflict  that  Punifhment  on  him  them- 
felves.     As  Banifhrnent  was  a  Penalty  which  none 
but  Conft antine  could  lay  upon  Arius^  fo  was  he  the 
only  Judge  whether  he  (hould  order  that  Penalty 
to  be  executed.    For  llnce  Chrift  has  annexed  no 
Temporal  Punifhments  to  the  Breach  of  his  Laws, 
the  Civil  Magiftrate  is,  and  muft  be  Judge  of  fuch 
Matters,  i.  e.   whether  it  be  proper   to  decree  a 
Temporal  Penalty  againft  thofe  who  are  only  guilty 
of  a  Spiritual  Offence,   and  likewife  to  determine 
what  that  Penalty  fhall  be.    But  whether  the  Ma- 
giftrate will  decree  in  fuch  a  Cafe  or  not,  or  whether 
he  decree  according  to  Right  or  not,  the  Matter  is 
itill  the  fame  •,  the  Perfon  expelled  the  Communion 
of  the  Church  by  the  Bijhops,  to  whom  alone  Chrifi 
has  committed  his  Keys,  will  continue  an  Alien 
from  the  Church,  and  lie  under  the  Spiritual  Cen» 
fures  of  it,  notwithftanding  the  Magiftrate  fhould 
directly  declare  the  contrary,  {y  )  Thus  in  the  Cafe 
before-mentioned,  when  Conftantine  thought  fit  to 
recall  Arivs  from  his  Banifliment,  as  believing  him 
to  have  fincerely  repented  of  his  Herefy,  yet  he 


(y)  Socrat.Hift.  Ecclef.Libi  I,  cap.  26,  27,  28,  29,  lo>  3»» 

did 


church  upon  the  State^  Sec.  5  5 

did  not  pretend  to  leftore  him  to  the  Peace  of  the 
Church  by  his  own  Authority,  but  fent  him  to  his 
own  BiHiop  At hanafius  to  be  by  him  received  into 
the  Bofcm  of  the  Church.  Indeed,  the  Emperor 
didalfo  fend  a  Mandatory  Letter,  requiring  Atha- 
nafws  to  receive  him  ^  but  that  Bijlwp  refufed  to 
obey  fuch  a  Mandate^  and  flill  denied  Communion 
to  j4rius  and  his  Adherents.  Kor  did  the  Eufebians^ 
who  fccretly  favour'd  Arius  and  his  Caufe,  and  for 
that  Reafon  bore  a  deadly  Hatred  to  Athanajins^ 
and  had  at  that  time  a  great  Interefl:  with  Confian- 
tint,,  pretend  to  fay,  that  Atbanafins  had  not  a  Right 
to  judge  in  this  Cafe,  notwithftanding  the  Orders 
of  the  Emperor,  or  to  make  his  Refufal  of  Com- 
munion to  Arim  after  thofe  Orders,  a  Matter  of  Ac- 
cufation,  however  they  might  ufe  it  as  a  Motive  to 
incenfethe  Emperor  againft  him.  But  though  they 
refolved  to  depofe  him,  and  get  him  banifh'd,  they 
were  forced  to  frame  Accufations  againit  him  of  an- 
other Nature,  fuch  as  his  demanding  Tribute  to 
be  paid  by  other  Churches  to  his  Church  of  Alex- 
andria^ his  Breaking  a  Communion  Chalice,  Burning 
Sacred  Books,  Cutting  ofFa  Man's  Hand,  Stopping 
Corn  which  was  going  from  Alex^mdria  to  Conftanti- 
tjople^  Matters  which  belonged  to  the  Cognizance  of 
the  Civil  Magillrate.  And  for  thefe  things,  (though 
falfly  laid  to  his  Charge,  and  fufficiently  difproved  by 
him  )  a  Synod  of  Bifhops,  headed  by  his  profefTed 
Enemies,  was  packed  at  Tyre^  that  might  have  the 
Pretence  of  a  Spiritual  Authority  to  depofe  him, 
and  the  Emperor  was  prevailed  with  to  banifh 
him.  But  his  Refufal  to  admit  Arivs  to  Commu- 
nion notwithftanding  the  Emperors  Orders  to  do 
it,  though  Notorious  and  Publick,  and  fnch  as  he 
neither  could  nor  would  have  denied,  was  not 
charged  upon  him  as  an  Offence  j  he  was  allowed 
to  be  the  proper  Judge  whether  that  was  to  be 
done  or  not.    But  then,  as  he  maintained  his  own 

Riaht 


^6  *The  Indepencency  of  the 

Kight  and  Authority  with  relation  to  the  Spiritual 
Cenfure  pafTed  upon  Arius  for  his  Herefy,  fo  he 
allowed  the  Emperor  to  be  the  Temporal  Judge, 
in  relation  to  the  Worldly  Punifhment  annexed  to 
the  fame  Caufe,  and  blamed  not  Conftantint  for  re- 
calling him  from  Banifhment,  notwithftanding  he 
had  not  in  his  Opinion  fufficiently  retraced  hisError, 
or  renounced  his  Herefy.  Thus  both  Athanaflus 
and  Conftamine^  in  their  refpective  Spheres,  judged 
the  fame  Perfon  for  the  fame  Offence  \  they  gave 
different  Judgments,  the  one  Spiritual,  the  other 
Temporal,  and  both  had  their  Effeft.  Arius  ftill 
continued  bound  by  the  Cenfures  of  the  Church, 
becaufe  Athanafius  refufed  to  abfolve  him  ;  but  was 
releafed  from  his  Banifhment,  becaufe  Conftmtine 
had  thought  fit  to  recall  him.  The  Bifhop  could 
not  continue  Arius  in  his  Banifhment,  neither  could 
the  Emperor  reltore  him  to  the  Peace  of  the  Church. 
Indeed,  Confiantine^  urged  by  the  Eufebian  Faction, 
who  had  worked  themfelves  into  his  Favour,  did 
proceed  fo  far  as  to  command  Athanafius  to  rcftore 
him,  and  to  threaten  him  if  he  would  not^  but 
though  Athanafius  perfifted  in  his  Refufal,  Cenjiantine 
did  not  take  upon  him  to  do  it  himfelf.  And  after- 
wards, when  Arius  czmQ  to  ConftantinopU^  and  there 
the  Eufebian  Party  had  refolved  to  force  Alexander y 
the  Bifhop  of  that  Place,  to  receive  him  \  juft  as  they 
were  carrying  him  into  the  Church  by  Violence,  a- 
gainfb  that  Bilhop's  Confent,God  himfelf  waspleafcd 
toiiiterpofe,and  in  a  miraculous  Manner  to  vindicate 
the  Honour  of  his  Servant,  who  refufed  to  receive 
that  Arch- Heretick  to  Communion,  though  required 
to  do  it  by  the  Emperor.  For  as  Arius  was  tri- 
umphantly going  towards  the  Church,  attended  by 
the  Eufebian  Fadion,  like  Guards,  through  the 
midft  of  the  City  ^  infomuch  that  the  Eyes  of  all 
People  were  upon  him  :  When  he  came  near  that 
Place  which  is  called  ConJi:mtine%  Forum^  where  the 

Pillar 


Church  upon  the  Suite^  &c.        07 

Pillar  of  Porphyric  ftood,  a  confcious Terror, accom- 
panied with  a   Loofenefs,   feized  Arius    himfelf; 
hereupon,  he  enquired  for  an  Houfe-of-OiHce,  and 
being  told  there  was  one  behind  Conjiamlne\  Forum^ 
he  retired  thither.     A  Fainting- fitt  feized  him,  and 
together  with  his  Excrements,  his  Fundament  alfo 
fell  down,  and  a  great  Flux  of  Blood  followed,  and 
his  Small  Guts  and  Blood  guftied  out,  together  with 
his  Spleen  and  Livor^  whereupon  he  immediately 
died.    Thus,  whilfl:  the  Emperor  aded  only  in  his. 
own  Sphere,  and  judged  as  a  Temporal  Magiflrate, 
whether  y^nwi  ought  to  be  continued  in  hisBanifh- 
mentor  not,  though  it  was  for  a  Spiritual  Crime, 
the  Bifhops  made  noOppofition^  but  when  he  broke 
thofe  Bounds,  and  took  upon  him  to  determine  that 
jirius  ought  to  be  received  into  the  Communion 
of  the  Church,  and  though  he  would  not  pretend 
that  it  belonged  to  him  to  abfolve  him,  yet  attemp- 
ted to  oblige  the  Bifhop  to  do  it  by  Secular  Force  \ 
then  God  thought  fit  to  interpofe,  and  by  infiiding. 
a  molb  fignal  Judgment  upon  Arius  himfelf,  vybo 
had  been  the  prime  Caufe  of  all  thefe  Diflurbances, 
fhewed  that  the  Bilhop,  and  not  the  Emperor,  was 
the  proper  Judge  whom  he  fhould  admit  into  the 
Communion  of  the  Church.    Thus  then  we  fee, 
how  the  ^Mperor  or  King  is  Svpreme  Governor  in  all 
Cauffs,   as  well  Sp'ritual  as  Temporal  ^    that  is,  his 
Power,  in  tojat  Caufe  fociJec,  is  only  Civil  or  Tem- 
poral, and  he  can  only  determine  whether  that 
Perfon,  whofe  Caufc  he  tri^s,   deferves  to  be  pu- 
nifhed  with  the  Civil  Sword  or  not,  which  is  all 
the  Power,  that  according  to  the  Declaration  in 
our  own  Articles,  our  Kings  challenge  to   them- 
felves,  viz,,  to  punijlj^rvith  the  Cibll  »>tl30ilJ,  the  fiidb- 
horn  and  Evilmdoers^oi  what  Nature  foever  the  Caufe 
be,  whether  Spiritual  or  Temporal- 

§  XVIII. 


l8  The  Independency  of  the 

§  XVIII.  And  this  Right  of   Princes  to  judge, 
with  relation  to  Spiritual  Caufes^  in  a  Civil  Manner, 
that  is,  to  judge  whether  they  deferve  a  Civil  Pu- 
nilhmentor  a  Civil  Encouragement,  is  not  peculiar 
to  Chrifiian  Princes^  but  is  the  undoubted  Right  of 
all  Sovereigns  whatfoever,  and  whatfoever  Religion 
they  are  of;  and  was  allowed  to  be  fo  even  by  the 
Apoflles  themfelves.    Thus  (z,)  when  S.  Paul  was 
carried  before  Felix  the  Roman  Governor,  and  after- 
wards before  Feftus^  though  he  was  called  in  Que- 
Ition  concerning  an  Article  of  Faith,  even  the  Re- 
furre^ion  efChrft^  (  which  was  certainly  a  Spiritual 
Caufe)  yet  the  Event  of  the  Tryal  being  only  to 
have  the  Governor's  Judgment  whether  he  fhould 
be  kept  in  Bonds  and  receive  farther  Punifhoient, 
or  whether  he  fliould  be  releafed  ♦,  he  made  no  Ex- 
ceptions to  the  Jurifdidion,  but  acknowledged  that 
he  ftood  at  C<tfars  Judgment  Seat^  where  he  ovaht  to 
be  judged^  and  therefore  readily  anfwer'd  for  him- 
feif,  and  gave  an  Account  how,  and  in  what  man- 
ner he  was  called  to  his  Apoftle/hip  by  a  Voice  from 
Heaven,  and  how  God  had  fent  him  to  preach  that 
Doctrine;    and  appealed  to  Cxfar  himfelf  to  de- 
termine whether  he  deferved  a  Temporal  Penalty 
for  doing  that  which  a  greater  than  Cafar  had  com- 
mifTioned  him  to  do.    It  is  true,  Felix  aded  the 
Part  of  an  unjaft  Judge  in  not  releafing  him,  but 
leaving  him   in  Bonds  to  pleafe  the  Jews  \   yet 
;t^        forafmuch  as  he  di4^releafe  him,  and  his  SuccelTor 
Feflus   feemed  inclinable  to  tread  in    his   Steps , 
to  curry  Favour  with  the  Jews^  S.  Taul  did  not 
pretend   to  have  any  Authority  to  releafe  him- 
felf by  his  Spiritual  Power,  or  to  require  thofe  who 
were  under  his  Spiritual  Government  to  take  up 
Arms  to  deliver  him  out  of  Prifon,  but  made  his 


(^)  Aft, xxiy,  XXV.  xxvi. 

Appeal 


Church  ufon  the  State^  8cc.        29 

Appeal  to  Crf/^r,  as  the  Supreme  Judge,  who  ought 
to  determine  concerning  all  Temporal  Punifhments, 
for  what  Caufe  foever  to  be  inflicfled.  But  which 
way  foever  Cafar  judged  in  that  Matter,  his  Decree 
could  have  only  a  Civil  Temporal  EfFedt  ^  he  had  ic 
in  his  Power  to  keep  S.  Paul  a  Prifoner  if  he  thought 
fit,  or  to  put  him  to  Death,  or  to  enlarge  him ;  the 
Apoftle  was  in  his  Hands,  and  as  he  was  his  Subjcdt 
could  not  employ  the  Civil  Sword  againft  him: 
But  all  this  had  no  EfFed  upon  S.  Paurs  Spiritual 
Powers  he  was  neverthelefs  an  ApoHle  of  Jefus 
Chrifi,  his  Preaching,  his  Miniftration  of  the  Sacra- 
ments, his  Spiritual  Cenfures,  his  Epifcopal  or 
Apoftolical  Letters,  which  he  wrote,  during  his  Im- 
prifonment,  to  divers  Churches  or  fingle  Perfons, 
were  of  as  full  Authority,  as  if  he  had  been  at  large, 
and  Cafar  himfelf  had  protected  and  encouraged 
him  in  the  Performance  of  thofc  Miniftrations. 

Princes  ought  to  be  very  tender  and  careful  hovr 
they  take  upon  them  to  judge  about  Temporal  Pu- 
nifhments for  Spiritual  Cavfes',  for  if  they  give  a  wrong 
Judgment,  and  condemn  thofe  whom  Chrifi  has  fent 
to  a(f\  in  his  Name,  that  is,  if  they  inflidt  Tempo- 
ral Penalties  on  them  for  ex'ercifing  their  Spiritual 
Power,  according  to  the  CommifTion  they  have  re- 
ceived from  our  BleiTed  Saviour,  they  will  be  found 
to  fight  againft  God  :  And  though  thofe  Bilhopsand 
Paftors,  or  other  good  Criftians  who  fuffer  under 
them,  arc  barred  from  lifting  up  an  Hand  againft  ' 
them  to  avenge  themfelves^  yet  God  will  not  tail  to 
take  Vengeance  of  them  in  fome  other  Way,  as  he 
did  of  Nero,  Domitian,  Decius,  Diccle[ian,  Galer.Uf^ 
Maxlmin,  Licinim,  Julian,  and  Others  that  raifed  a 
Pel  fecution  againft  his  Church. 

§  XIX.  It  may  perhaps  be  faid,  that  according 
to  our  Laws  Appeals  may  be  made  from  the  Bi(hop 
to  the  Archbiihop,  and  from  him  to  the  King  in  his 

Higli 


5©  TTje  Independency  of  the 

High  Court  of  Chancery,   who  fhall  appoint  De- 
legates to  re-examine  the  Matter,  though  the  Caufe 
be  purely  Spiritual,  and  that  Determination  (hall  be 
final.     Confequently,  the  King  is  Supreme  Spiritual 
Judge^zs,  well  as  Temporal  *,  for  this  Court  may  reverfe 
even  the  Spiritual  "judgment  of  Excomr^uuication.   To 
this  it  may  be  anfwered,  that  our  Laws  having  an- 
nex'd  a  Temporal  Penalty  to  the  Sentence  of  Ex- 
communication pronounced  by  the  Spiritual  Judge, 
k  is  but  reafonable,  that  the  King  fhould  enquire 
into  the  Caufe  for  which  he  is  to  inflicl:  a  Temporal 
Punifliment,  and  to  fatisfy  himfelf  in  the  J  u  ft  ice  of 
the  Proceedings.     The  Judgment  of  the  Court  of 
t>elegates  is  therefore  expedient  and  realbnable  to 
fatis^  the  Prince,  whether  he  fhall  proceed  to  fine, 
imprifon,  or  outlaw  the  Perfon  whom  the  Church 
has  cenfured  *,  becaufe  thofe  are  Punilliments  which 
he  and  only  he  can  execute,  nor  has  the  Spiritual 
judge  any  Authority  to  require  him  to  execute  any 
of  them,  but  as  he  fees  it  fie  himfelf.    But  1  do  not 
conceive,  that  th^s  Court  can  fo  take  ofFthe  Cenfure 
in  a  pure  Spiritual  Caufe,  as  to  reflore  a  Perfon  to 
the  Communion  of  the  Church,  whether  the  Bifhop 
will  or  not.     Yet  whatever  they  may  do  in  Foro  Ex- 
terno^  where  the  Civil  Magiftrate  bears  the  Sword, 
and  will  do  what  he  pleafes,  fuch  a  Determination 
proceeding  only  from  thePrinceinaMatter  of  which 
God  has  not  made  him  the  Judge,  cannot  bind  in  Fore 
Internoy  or  give  Satisfa(f^ion  to  the  Confcience.    Nei- 
ther is  it  my  Purpofe  upon  this  Occafion  to  vindicate 
all  the  Laws  of  this  Realm,  or  to  fhew  that  any  of 
them  are  not  agreeable  to  the  Laws  of  God.    What- 
ever they  are,  private  Perfons  (and  fuch  are  even 
the  chief  Spiritual  Governors  with  relation  to  the 
State)  mult  fnbmit  to  them  aftively  or  paCively  : 
Where  they  are  not  coiitrary  to  the  Law  ol  God,  or 
to  that  Authority  which  is  derived  from  Chrift  alone 
as  Sole  Head  of  his  Church,  we  ought  to  yield  aa 

entir^ 


Ojurch  ufon  the  State^  &c.        3 1 

entire  adlive Obedience  to  them :  But  where  they  are 
contrary  to  the  Law  of  God,  or  to  the  Authority  of 
Jefui  Chrifi^  we  muft,  as  we  fhall  be  thereto  called, 
bear  our  Teftimony  againft  them,  and  obey  God  and 
his  Chrifl  rather  than  Man  :  Though  at  the  fame 
time,  as  becomes  Martyrs  and  Confeflbrs,  we  dare 
not  lift  up  an  Hand  againft  the  Authority,  by  which 
that  Law  is  made  or  executed,  but  muft  chearfully 
fubmit  to  theTemporal  Penalty  it  lays  us  under.  For 
what  is  it  to  be  a  Martyr  or  Confefror,  but  to  bear 
Teftimony  to  the  Truths  of  the  Gofpel  againft  any 
Humane  Law  or  Force  oppofing  them,  and  at  the 
fame  time  patiently  to  fuffer  the  Penalty  which  that 
Law  or  Force  Ihall  lay  us  under  ?  And  this  would  be 
bur  Duty,  upon  Suppofition  that  any  of  our  Laws 
were  Erajiian^  when  fuch  Laws  Ihould  be  put  in  Exe- 
cution againft  us. 

§  XX.  But  farther,  by  the  Doftrine  of  the  Book 
of  Homilies^  which,  by  Act  of  Parliament,  is  made 
the  Law  of  the  Land,  if  any  Humane  Law  be  oppo- 
fite  to  the  Law  of  God,  it  is  not  to  be  obey'd.  There«^ 
fore,  in  particular,  even  by  our  Laws,  if  there  be 
any  Law  of  the  Land  which  is  repugnant  to  the  Law 
of  God,  it  is  not  to  be  obeyed.  For,  in  the  fecond 
Part  of  the  Sermon  of  Good  Worh^  the  following  Do- 
ctrine is  taught.  This  Arrogancy  God  dete^iedj  that 
Man  Jlwuld  fo  advance  his  Larvs,  to  make  them  equal 
ivith  GodHs  Laws,  wherein  the  true  Honouring  and  Woy' 
flipping  of  God  fiandeth,  and  to  make  his  Laws  for  thsm 
to  be  left  off'.  God  hath  appointed  his  Laws^  wherein  his 
Tleafure  is  to  be  honoured  :  His  Pleafure  is  alfo^  That  all 
Mens  Laws-,  not  being  contrary  unto  his  LawSj  flyall  be 
obeyed-,  and  kept  as  good  and  necejfary  for  every  Common- 
wealth  J  but  not  as  Things  wherein  principally  his  Honour 
refleth^  and  all  Civil  or  Aian's  Laws  either  be  cr  fliould 
be  made,  to  bring  Men  better  to  keep  God^s  Laws,  thatj 
iionfequently  or  folhwingly-,  Cod  f.:ould  be  the  better  ho- 

noiired 


^1  The  Independency  of  the 

mured  by  them.  Therefore,  if  I  fhew  that  Spiritu/tl 
Governors  have  a  Jurifdi^lion  or  Authority  commit- 
ted to  their  Trufl  by  the  Law  of  God,  (  which  being 
a  Trufl:,  cannot  by  them  be  alienated  to  the  Civil 
Powers)  in  proving  this,  I  alfo  at  the  fame  time 
prove  it  to  be  the  Law  of  this  Realm.  But  the 
Law  of  this  Realm  has  not  only  thus  declared  that 
the  Law  of  God  is  above  all  Humane  Laws  what  foever'^ 
but  has  alfo  particularly  declared,  that  the  Church 
has  a  Spiritual  Power  and  Authority  within  itfclf, 
which  it  may  exercife  even  over  the  greatelb  Perfons 
themfelves ,  Kings  or  Emperors  not  excepted : 
And  confequently  muft  be  fuch  a  Power  as  is  not 
derived  from  the  Civil  Magiflratej  for  a  Power 
derived  from  the  Magillrate  cannot  be  cxercifed 
over  him  from  whom  it  is  derived.  Thus  in  the 
fecond  Part  of  the  Sermon  of  the  Right  Vfe  of  the  Churchy 
after  the  mentioning  our  Saviour's  Whipping  the 
Buyers  and  Sellers  out  of  the  Temple,  this  Do5;rine 
is  declared  to  refult  from  it :  According  to  this  Ex- 
ample  of  our  Saviour^  in  the  Primitive  Churchy  which 
was  mofi  Holy  and  Godly ^  and  in  which  due  Dtfcipline 
with  Severity  was  vfed  againft  the  Wicked  ^  open  Ojfen* 
ders  were  not  fuffered  once  ts  enter  into  the  Houfe  of  the 
Lordf  nor  admitted  to  Common- prayer^  and  theZJfe  of  the 
Holy  Sacraments  with  other  true  Chrifiians^  until  they 
had  done  open  Penance  before  the  whole  Church  \  anU 

tljiis  toajs  pjattifeD,  not  onl^  Upon  mean  ^ccfon?, 
I)ut  upon  tlje  Eict),  il^ioble,  anti  Q^iffljt;?  l^ecfonsJ  -> 
?ea,  upon  Theodolius,   tl)at  ^uiffant  anti  ^t^iuljtp 

d^mperoj,  whom  for  committing  a  grievous  and  wilful 
Murder^  5.  Ambrofe  Bijhop  of  Milan  reproved  fharpfy^ 
and  did  alfo  Excommunicate  the  faid  Emperor^  and 
brought  him  to  open  Penance  5  and  they  that  were  fe 
ji'flly  exempted  and  banijhed  {as  it  were)  from  the  Houfe 
of  the  Lord^  were  taken  (  aS  tl)£J)  beintlCCtl)  for  Men 
dlv.de d  and  feparated  from  Chrifl^s  Churchy  and  in  moji 
dangerous  Pfiate  j   yea.^  as  S.  Paul  faith^  even  given 

unte 


church  upon  the  State^  &c,  33 

unto  Satan  the  Devil  for  a  time,  and  their  Company  was 
jhunned  and  avoided  of  all  godly  Men  and  Women,  until 
fuchtime  as  they^  by  Repentance  and  Puhlitk  Penanccy 
were  reconciled.  That  is,  all  godly  Men  and  Womea 
fhunned  Communion  with  them  as  with  Chnfiians^ 
but  the  Cenfures  of  the  Church  were  never  fuppofed 
to  make  void  any  Natural  or  Civil  Relations.  And 
Theodofi^^  the  Emperor,  whilft  he  was  excluded  from 
Communion  by  S.  Amhrofe,  exercifed  his  whole  Im- 
perial Authority,  as  he  did  before  or  after  \  neither  his 
Council,  nor  any  of  his  Subjects  declined  his  Com- 
pany in  any  Civil  Senfe,  but  reforted  to  him,  and 
received  his  Directions  and  Commands  in  the  fame 
Manner  as  they  had  been  wont  to  do^  he  was  only 
kept  from  the  Publick  Prayers  and  Sacraments  of  the 
Church,  and  was  not  permitted  to  afTociate  with  the 
Godly  Chriftians,  when  they  met  to  celebrate  Divine 
Offices.  I  thought  proper  to  make  this  Obfervation, 
becaufe  the  Adverfaries  to  the  Independency  of  the 
Church  generally  mifreprefent  this  Church-Cenfure 
of  Excommunication,  as  if  it  deprived  Men  of  their 
Civil  Rights,  or  pretended  to  hinder  other  Perfons 
from  performing  thofe  Duties  to  the  Perfon  ex'com- 
municated,  which  he  might  claim  from  them  by  any 
Natural  or  Civil  Right.  For  the  Spiritual  Cenfure 
affects  not  any  Natural  or  Civil  Rights,  and  if  any 
of  thofe  are  affedled  by  it  according  to  our  Confti- 
tution,  that  flows  purely  from  the  Law  of  the  State," 
and  therefore  the  Civil  Magiftrate  is  allow'd  to  be 
the  proper  Judge  how  far  any  Civil  Rights  fhall  be 
affeded  by  it.  Coafequently,  whenever  fuch  a  Spi-. 
ritual  Cenfure  is  executed  on  a  Supreme  Magiftrate, 
as  it  was  on  the  Emperor  Theodojius,  they  can  have 
no  other  than  a  pure  Spiritual  Effed  :  As  indeed  it 
can  have  upon  no  other  Perfon  whatfoever,  other- 
wife  than  the  Civil  Laws,  of  which  tne  Magiftrate  is. 
the  Judge,  may  annex  Temporal  Penalties^  to  it. 

D  §  xxi; 


34-  1*he  Independency  of  the 

§  XXI.  And  not  only  our  Homilies^  whofc  Do- 
£^rine,  as  I  have  (hewed,  is  the  Law  of  the  Land 
confirmM  by  Statute  as  well  as  the  Doftrine  of  this 
Church,  eftablifli'd  by  the  Bifhops  and  Clergy  in  Sy- 
nod or  Convocation,  alTert  the  pure  Spiritual  Powers 
of  the  Church  Independent  on  the  Civil  Powers,  and 
that  it  may  be  exercifed  even  upoa  the  greateft  Per- 
fons  *,  but  the  fame  is  owned  even  in  the  Body  of  an 
Aft  of  Parliament,  where  both  Lords  and  Commons 
have  acknowledged,  that  neither  they  nor  the  King 
claimed  any  Spiritual  Power,  but  only  a  Civil  Pow- 
er, (a)  Thus  When  an  Ad  was  made  by  King  Hm^ 
ry  Vlllfwhen  the  Regal  Authority  in  Spiritual  Mat- 
ters was  ftrctched  to  the  height)  comerftwg  Peter- fence 
and  Diffenfations^  it  was  in  exprefs  Terms  provided^ 
That  this  JiSiy  net  any  jloing  or  Things  therein  contained^ 
jhall  not  be  hereafter  interpreted  or  expounded,  t\)£lt  pOUC 
<5l(ltty  jour  jl^OhUjS  anil  feulijettj^,  intend  by  the  fame 
tp  decline  or  vary  from  the  Congregation  of  Chriji's  Churchy 
in  any  Things  concerning  the  very  Articles  of  the  Cat  ho- 

tick  /^iVfeo/Chriftendom,  o^  in  anp  ot^fc  'vtljingjS 
BecIatfU  f>p  ^olp  Scripture  ant  tl)r^o?u  of  (BO0, 
neceffacj  foj  ^our  anti  tljeic  Salvations  \  bht  only 

to  make  an  Ordinance^  by  Policies  necejfary  and  convenient^ 
to  reprefs  f^ice^  and  for  the  good  Confervation  of  the 
Realms  it*  Peace,  Vnity  and  Tranquility,  from  Ravin  and 
Spoil,  enfning  mnch  the  old,  ancient  Cuftoms  of  this 
JKealm  in  that  Behalf,  not  minding  to  feek  for  any  Re* 
lief.  Succours,  or  Remedies  for  any  CilOjlDlj  '(E^inffjJ, 
but,  within  this  Realm,  at  the  Hands  of  your  Highnefs^ 
your  Heirs  and  Succejfors,  Kings  of  this  Realtit  •  ivhich 
have  and  ought  to  have  an  3|mpcrial  Power  and  jiutho- 
rityinthe  fame,  and  not  obliged  in  any  JisUi^lW.'^  CaU= 
fe0  to  any  Superior.    Here  I  think  it  is  evident,  that 


(4)25  Hen.  %,Cap.7i,%,  19. 

the 


Church  upon  the  State^  &c.        55 

the  King,  Lords  and  Commons,  the  whole  Legifla- 
tive  as  well  as  Executive  Power  of  this  Realm, 
claims  no  Authority  in  other  than  in  Worldly  Things 
of  Caiifes^  and  that  they  would  not  have  the  Ad 
which  they  then  made  to  be  interpreted  or  expound- 
ed to  intend  more,  confequently  they  difclaimed  all 

Judicature  in Spiritunl Things  arjii Canfes^VJhzvz  Worldly 
Things  andCahfes  arc  not  affedtcd  by  them :  As  indeed 
they  are  not,  by  fuch  Matters  wherein  the  Church 
juftly  claims  a  Jurifdiftion  as  derived  from  Chrift. 
For  the  Spiritual  Power  which  is  claimed  by  the 
Church,  affefts  only  thofe  Matters  which  concern 
jirticks  of  the  Catholick  Faith  of  Chrifi^endom  and  other 
Tnings  decUred  by  the  Holy  Serif ture  and  the  Wtrd  of 
God  to  be  neceffary  to  Salvation  :  Which  Things  are  in 
this  Ad  difclaimed  by  the  Civil  Power  j  and  they 
will  not  have  any  thing  decreed  by  them  to  be  in- 
terpreted or  expounded  to  intend  any  fuch  Thing. 
And  though  the  fame  is  not  declared  in  all  other 
Ads  which  concern  Religion  or  Religious  Perfons, 
yet  being  thus  difclaimed  in  this  Ad,  which  remains 
to  this  Day  unrepealed,  it  is  plainly  implied  in  all 
others :  And  proves,  that  the  Supreme  Power  of 
this  Realm  claims  no  other  than  a  Civil  Authority 
over  all  Perfons  with  relation  to  all  Caufes,  and. 
a  Right  to  judge  when  and  where  Civil  Penalties 
fhall  be  inflided,  and  as  it  is  expreffed  in  the  Thirty 
feventh  Article  (confirm'd  alfo  by  Ad  of  Parliament) 
to  reflrain  with  the  Cltil  ^VdOJU  the  fiubbom  and  evil 
Boers.  And  this  Civil  Authority  of  the  Magiflrate 
is  and  was  always  allowed  to  belong  to  him,  and  to 
him  only,  whether  he  was  Heathen  or  Chriftian. 
Our  Saviour  and  his  Apoftles  fubmitted  to  it,  neither 
did  they  deny  his  Jurifdidion  to  judge  whether  they 
had  done  anything  which  might  deferve  Death  or 
Bonds,  or  any  other  Temporal  Penalty.  And  fo  al- 
fo did  the  Primitive  Chriltians  under  the  Heathen 
Emperprs.  They  complain  indeed  of  the  Unrighte- 
D  z  oufnefs 


56  TTbe  Independency  of  the 

oufnefs  of  the  Judgments  given  againft  them,  but 
never  deny'd  or  excepted  againft  the  Jarifdiftion 
of  their  Judges.  But  it  is  only  the  Civil  Authority 
of  the  Magillrate  was  allowed  or  acknowledged  ia 
thofe  D'avs,  all  Spiritual  Power  under  Chifl  was 
then  btlieved  and  owned  to  be  in  the  Bilhops  and 
Paftors  of  the  Church  ^  nor  did  the  Erapeior  pre- 
tend to  it.  And  as  no  Subjefts  of  the  State  were 
more  obedient  to  Kings  and  Temporal  Magiftrates, 
fo  no  Subjefts  of  the  Church  were  ever  more  obe- 
dient to  their  Spiritual  Governors  than  the  Primitive 
Chriftians,  having  both  the  Example  and  Precept  of 
Ck//f  and  his  Apoftles  for,  this  double  Obedience. 

§  XXII.  Our  Bleffed  Saviour,  though  he  renoun- 
ced all  Civil  Power,  as  has  been  already  obferved, 
and  was  himfelf  fubjeft  to  it,  yet  exerciled  his  Spiri- 
tual Authority  without  asking  any  Licence  from  the 
Civil  Magiftrate  on  that  Occafion,  made  and  baptized 
Multitudes  of  Difciplcs,  and  out  of  them  chofe 
twelve,  Apoftles,  and  after  that  feventy  others  whom 
he  fent  to  preach  the  Gofpel  and  bring  more  into 
his  Church,  and  commanded  Obedience  to  them, 
faying,  (c),  H^  ^^^^  heareth  you^^  heareth  me,  and  he  that 
defpifethyoii^def^ifethmc'^  and  he  that  deffifeth  me^  de- 
fpifeth  him.  that  fent  me.  And  he  alfo  threatens  the  fe- 
vere.ft  Judgments  to  thofe  that  ftall  be  difobedient 
ai^d  not  hearken  to  thofe  font  by  him,  faying,  [d)  who- 
foever  JhaJl  not  receive  yoniind  hear  your.  Word^^  when  ye 
depart  out  of  that  Houfe  hr  City^  (Jjake  of  the  Dtifi  of  your 
Feet.  F'erHy  I  fay  unto  you ^  it  fliall  be  more  tolerable 
for  the  Land  of  Sodom  and  Gomorrha  in  the  Day  of 
Jiidament^  than  for  that  City.  St*  Panl  alfo,  though  he 
acknowledged  the  Magiltrates  Civil  Jurifdiction  and 
his  Authority  to  judge,  whether  he  would  inflid  a 
Temporal  Penalty  on  him  or  not,  yet  claimed  a  Spi- 


(c;  Luke  X,  16,  (d)  M^r.  x.  14, 1$. 

ritual 


Church  upon  the  State^  Sec.         57 

ritual  Jurifdiftion  to  himfelf  as  derived  from  Chnjl- 
and  independent  on  the  Magiftrate,  and  by  virtue 
of  this  Authority  he  threatens  the  (0  Cenmhians,  and 
asks  them  if  they  vpHI  that  he  (hall  come  unto  them  Wttt"  a 
JRod^  or  in  Love  and  the  Spirit  of  Meeknefs      And  tells 
them  alfo,  that  he  (/)  writes  theje  things  being  abftm^ 
lefi  being  p-e fern  he  flwftld i^fe  Sharpnefs^  acco-'dag'to  the 
Power  which  the  Lord  had  given  him  to  Edification  and 
not  to  DeflruElion.    Here  he  plainly  claims  a  Power^ 
not  given  him  by  the  Civil  Magiftrate,  but  by  the 
Lord^  that  is,  by  Chrifi.     And  his  Precepts  were  alfo 
agreeable  to  his  Pradice :  For  as  in  the  thirteenth 
Chapter  to  the  Romans  he  very  ftridly  enjoins  Obe- 
dience to  the  Civil  Magiftrate,  fo  in  other  Places  he 
enjoins  Obedience  to  the  Spiritual  Governors,  fay- 
ing, (^)  Know  them  which  labour  among  yon^  and  are 
over  y OH  in  the  Lord ^  andadmonifhyoHy  and  efleem  thern 
very  highly  in  Love  for  their  Works  fake,     (Jo)  Remember 
them  which  have  the  Rule  over  you^  who  have  fpoken  unto 
you  the  Word  of  God :  whofe  Faith  follow^  confidering  the 
End  of  their   Converfation.     Obey  them    that  have  the 
Rule  over  you,    and  fubmit  yourfelves :  For  they  watch 
four  your  Souls^  as  they  that  mufi  give  j4ccount:  That  they 
may  do  it  with  Joy,  and  not  with  Grief',  for  that  is  un^ 
profitable  fcr  you.    And  he  himfelf,  by  virtue  of  his 
Authority  received  from  Chrifi,  appointed  thefe  Spi- 
ritual Rulers,  without  asking  the  Civil  Magiftrates 
CommilTion  for  it,  {i)ordainir?g  Elders  in  every  Church, 
And  not  only  did  this  himlelf,  but  commiflioned 
others  to  do  the  fame,  as  we  learn  from  his  Words 
to  Titus,  to  whom  he  fays,  (^k)  For  this  Caufe  left  I 
thte  in  Crete,  that  thou  fimddfi  fet  in  Order  the  Things 
that  are  wanting^  and  ordain  polders  in  every  City^  as  I 


(e)  I  Cor.  ly,  21.         ("  f)  2  Cor.  xiii.  10.         (g)  i  TheflT. V. 
I2,'i-?.  (h)  ffeb.  xiii.  7.  17.  (i;  ^il.  xiy.  23. 

D  3  fippointf^ 


3  8  The  Independency  of  the 

Appointed  thee.    Therefore,  for  Men  to  fay,  that  there 
cannot  be  two  Independent  Powers,  the  one  Spiritual 
and  the  other  Temporal  in  the  fame  Place  j  and  that 
the  fame  Perfon  cannot  be  fubjed  to  one  Man  in  Spi- 
rituals and  to  another  in  Temporals,  is  direftly  con- 
trary both  to  our  Saviour's  Dodtrine  and  Praftlce, 
and  to  that  of  his  Apoftlcs  alfo,  and  is  confuted  by 
plain  Fa(fts  teflified  by  the  Holy  Scriptures.     And 
Matter  of  Fad  is  a  fenfible  Demonftration.     And 
therefore  they  muft  either  4eny  the  Faft,  they  muft 
deny  the  Scriptures  and  Chriftianity  itfelf,  or  mult 
grant  that  two  Independent  Powers,  the  one  Spi- 
ritual, and  the  other  Temporal,  may  exift  at  the 
fame  Time  and  in  the  fame  Place,  and  be  exercifed 
over  the  fame  Perfoas :  For  we  have  the  fame  Evi- 
dence for  this  that  we  have  for  Chriftianity  itfelf. 
Neither  is  it  in  any  Refpeft  contrary  to  Reafon  :  For 
what  Ihould  hinder  but  the  fame  Man  may  be  fubjeft 
to  his  Bifhop  and  his  King  at  the  fame  Time,  and 
when  guilty  of  an  Offence,  liable  to  be  punifhed  by 
both,  by  his  King  corporally,  and  his  Bifhop  fpiritu- 
ally?  Thus  for  Inftance,  Suppofe  a  Man  is  guilty  of 
Theft :  He  may  and  ought  to  be  punifh'd  in  the  King's 
Courts  according  as  the  Law  in  that  Cafe  Ihall  direft ; 
but  this  does  not  hinder  but  that  he  may  and  ought 
alfo  to  receive  a  Spiritual  Cor  red  ion  from  his  Paftor, 
to  be  reproved,  rebuked  and  exhorted  by  him,  and 
to  be  denied  the  Benefit  of  the  Body  and  Blood  of 
Chrifi,  till  he  give  fufficient  Teftimonies  of  his  fincerc 
Repentance  V  nay»  his  Paftor  ought  to  treat  him  in 
that  Manner  even  though  he  fhould  be  pardoned 
by  the  Prince.    And  I  conceive  it  muft  be  manifeft 
'to  every  Body  that  fuch  Proceeding  of  the  Paftor  no 
way  impedes  or  interferes  with  the  Prince's  Autho- 
rity :  For  if  the  Prince  fees  it  fit  to  punifh  fuch  an  Of- 
fender according  to  the  utraoft  Severity  of  the  Laws, 
and  the  Paftor  at  the  fame  time  fees  it  convenient, 
upon  due  Teftimonies"  given  of  fincere  Repentance, 
.     ^  _     ,.      r  -     .  ■  to 


church  upon  the  State^  &c.  59 

to  declare  and  pronounce  to  him  the  Pardon  and  Re- 
miflion  of  his  Sins,  and  to  fign  and  feal  that  Pardon 
by  communicating  to  him  the  Reprefentative  Body 
and  Blood  of  Chrifi  ^  or  if  the  Magiftratc  fhall  fee  it 
expedient  entirely  to  pardon  the  Offence,  and  to 
reftore  him  to  all  the  Rights  and  Privileges  he  before 
cnjoy'd  ^  but  at  the  fame  time  the  Paftor  thinks  it 
proper  to  deny  him  the  Abfolution  of  the  Church, 
and  to  admit  him  to  the  Participation  of  the  Body 
and  Blood  of  Chnfi^  becaufe  he  has  not  feen  fuch  due 
Tcllimonies  of  Repentance  as  he  judges  to  be  necef- 
fary  on  fqch  an  Occafion,  both  Powers,  Spiritual  and 
Temporal,  are  then  duly  cxercifed  on  the  fame  Per- 
fon  and  in  the  fame  Caufe,  and  yet  one  does  not  at 
all  interfere  with  the  other.  Such  Proceeding  as 
this  can  raife  no  DifTention  between  the  Spiritual  and 
Temporal  Powers,  whilft  they  are  both  thus  kept 
within  their  proper  Bounds.  But  if  the  Temporal 
Magiltrate  will  alfo  pretend  to  a  Spiritual  Power, 
and  becaufe  he  fees  it  expedient  to  pardon  the  Male- 
faftor  the  Temporal  Puaifhmcnt  due  to  his  Crimes, 
(hill  therefore  judge  and  determine  that  his  Spiritual 
Governor  muftalto  give  him  the  Abfolution  of  the 
Church,  and  adminifter  the  Body  and  Blood  of  Chrifi 
to  him  as  a  Seal  of  that  Abfolution,  or  (hall  either 
pretend  to  give  fuch  Abfolution  himfelf,  or  to  force 
the  Spiritual  Goverqor  to  do  it,  or  perfecute  him  for 
his  Refufal  \  Or  if  on  the  other  hand  the  Spiritual 
Governor,  becaufe  he  fees  the  Man  has  given  due 
Teftimonies  of  his  Repentance,  and  for  that  Reafoa 
judges  it  fit  to  give  him  the  full  Abfolution  of  the 
Church,  fliall  therefore  require  the  Magiftrate  to  re- 
mit the  Temporal  Punifhment  due  to  fuch  Crimes, 
or  (hall  cither  pretend  himfelf  to  pardon  fuch  Tem- 
poral Punifhment,  or  to  oblige  the  Magiftrate  to  do 
It  by  threatuing  him  with  S»  iritual  Cenfares,  if  he 
refufes^  in  fuch  a  Cafe  indeed  the  two  Powers  will 
5>hinly  interfere  with  each  other,  ©ut  the  Caufe  of 
D  4  '  thif 


40  The  Independency  of  the 

this  is  not  that  the  two  Powers  cannot  exilt  indepen- 
dent on  each  other  *,  but  becaufe  thofe  who  have  the 
Exercife  of  thefe  two  Powers  are  not  contented  with 
the  Boundaries  fet  to  each  Power,  but  will  make  En- 
croachments one  upon  the  other;  Whereas  when 
each  keeps  vvithin  his  proper  Bounds,  Ihey  may,  and 
will  not  only  exift  very  well  together,  but  will  mu- 
tually prefervc  and  fupport  each  other.  Thus  th^ 
Spiritual  Governors  will  fupport  the  Civil  Magl- 
ftrate  by  teaching  the  feveral  Flocks  committed,  to 
their  Charge  the  Principles  of  Loyalty  and  Obedi- 
ence, and  enforcing  the  Praftice  of  them  by  threat- 
ning  the  Penalty  of  Damnation  :  And  the  Civil  Ma- 
giftrate  will  fupport  and  proted  the  Church  by  ma- 
king  Laws  in  its  Favour,  and  corroborating  her  De- 
crees and  Canons  by  his  Temporal  Authority.  But 
if  the  Magiftrate  will  exercife  a  Spiritual  Power,  and 
take  upon  him  to  minifber  the  Word  and  Sacraments, 
and  to  judge  when  and  to  whom  they  (hall  be  mi- 
niftredj  or  the  Spiritual  Governors  fhall  challenge 
a  Temporal  Power  independent  on  the  Magiftrate, 
and  pretend  to  judge  and  determine  when  Civil  Pe- 
nalties fhall  be  inflided  \  then  indeed  two  Indepen- 
dent Powers  a<f^ing  in  fuch  Manner  will  not  fubfift 
tagether,  without  frequent  Contentions  j  but  thefe 
Contefts  cannot  arife  from  the  Powers  themfelves, 
but  from  the  Ufurpations  of  one  Power  upon  the 
other  j  for,  let  each  keep  within  the  Bounds  of  his 
own  Power,  and  not  ufurp  upon  the  other,  and  there 
will  be  no  interfering. 

§  XXIH.  Again,  as  thefe  two  Powers  are  thus 
plainly  diftind,  and  may  very  well  exift  together 
independent  of  each  other  in  the  Exercife  of  their 
feveral  Powers  on  the  fame  Perfon  and  in  the  fame 
Caufes,  and  were  plainly  fo  defigned  to  be  by  our 
SavioBr>  fo  alfo  are  they  independent  with  regard  to 
the  granting  Spiritual  or  Temporal  Commiffions. 
fpr  as  aBifcop  caa  giyeao  TfinporalCpmHiiffion,  or 
'   •    -    '   •   :  =^     .    '-"■'''  '  ' :     '"      '      autho- 


church  ufon  the  St  ate  ^  &c.  41 

authorize  any  Perfon  to  execute  a  Temporal  Office  ; 
fo  neither  can  the  Civil  Magiftrate  give  a  Spiritual 
Commiilion,  or  ordain  any  Perfon  to  a  Spiritual  Of- 
fice in  the  Church :  And  as  they  cannot  give,  fo 
neither  can  they  deprive  any  one  of  fuch  Office  as  it 
belongs  not  to  them  \o  beftow.  The  Civil  Magi- 
ftrate can  no  more  take  away  the  Office  of  a  Bijljop^ 
Triefl  or  Deacon^  than  any  one  of  thofe  can  deprive 
him  of  hi*  Office.  Feflus  had  certainly  no  more  Pow- 
er or  lawful  Authority  to  deprive  St.  Paul  of  his 
Apoftlefhip,  than  St.  Paul  had  to  deprive  him  of 
his  Prefidency  of  Jndea  :  Neither  had  Fejlns^  any 
more  Power  to'  make  St.  Pnd  an  Apoftle,'  thaa 
St.  Paul  had  to  make  him  a  Piefident  or  Procura- 
tor of  a  Province.  And  as  the  Magiftrate  cannot 
give  or  take  away  a  Spiritual  Office,  fo  neither 
can  he  forbid  a  Spiritual  Officer  the  Exercife  of 
his  Office  \  {I)  for  when  the  Suyihedrim  of  the  Jews 
called  the  Apoflles,  Peter  and  John^  before  them,  and 
forbad  them  the  Exercife  of  their  Apoftlefhip,  and 
commanded  them  not  to  [peak  at  ally  nor  teach  in  the  Name 
Cy'^Jefus,  Peter  and  John  anfwered  and  faia  unto  thsm^ 
Whether  it  be  right  in  the  Sight  of  God  to  hearken  untf) 
yon  more  than  m>to  God^  jndge ye.  And  again,  when 
they  were  taken  up  (w)  and  examined,  why  they  ha4 
jiot  obeyed  this  Command,  Then  ?tiQx  and  the  other 
jipoftles  anfrvered  and  faid^  We  ought  to  obey  God  rather 
than  Men.  And  though  (»)  they  v;ere  beaten  for 
this  Anfwer,  and  again  commanded^  that  they  jljould 
not  [peak  in  the  Name  0/ Jefus  ^  yet  they  judged  it  their 
Duty  not  to  obey  in  this  Cafe,  And  they  departed  from 
the  Prefence  of  the  Council^  rejoycing  that  they  were  coimt" 
ed  worthy  to  fnffer  Shame  for  his  Name.  And  daily  in 
the  Temple  and  in  every  Hunfe  they  ceafed  not  to  teach  and 
preach  Jefus  Chrift.  Nor  let  it  be  faid,  that  though 
the  Apoftles  might  thus  exercife  their  Coinmiffion, 


i\)  AS.  iy,  i8, 19,     ixa)A^,  y.  29,     (n)  AB,  v.  40,41, 42. 

"        "  though 


4.1  The  Independency  of  the 

though  forbidden  by  the  Cieil  Power,  yet  it  docs 
not  follow,  that  other  Minifters  of  the  Gofpel  may 
do  the  fame,  becaufe  the  Apoftles  were  immediately 
fent  by  Chrifi  himfelf  •,  but  thofe  who  come  after 
them  are  not  fo  fent.  For  the  CommifTion  which 
Chriji  gave  to  his  Apoftles  was  not  Perfonal.to  them 
only,  but  to  them  and  their  Succeflbrs,  as  appears 
from  the  very  Commiffion  itfelf,  wherein  (o)  he  pro- 
mifes  to  be  with  them  alway^  even  to  the  end  of  the 
WorU.  What  Chnfi  therefore  committed  to  them, 
the  fame  did  they  commit  to  others,  giving  them 
Commmdment  to  commit  the  fame  to  others  alfo  af- 
ter them  in  a  continued  Succefiion.  Thus  particular- 
ly St.  Paid  (/))  committed  this  Charge  to  his  Son  Timo- 
thy, and  commanded  him  to  give  Attendance  to  read- 
ingy  to  Exhortation  and  to  Do^rine^  not  to  negleU:  the 
Gift  thit  was  in  hinty  which  was  given  him  by  Prophecy 
witla  the  laying  on  of  the  H^nds  of  tioe  Presbytery.  And 
likewife  directs  him  to  give  the  fame  Gommifllon  to 
others,  faying,  (cj^The  Things  that  thou  hafi  heard  of 
me  amon?  mxny  iVttneffes^  the  fame  commit  th:}ii  to  faith- 
ful Men^  rvho  (hall  he  able  to  teach  others  alf(h  And 
Ecclefiaflical  Hiftory  Ihews,  that  thefe  Succeflbrs  of 
the  Apoftles  were  forbidden  the  Exercife  of  their 
Miniftry  as  well  as  the  Apoftles  themfelves  had 
been  ^  and  yet  that  they  did  not  forbear  to  preach 
and  teach  in  the  Name  ofChrifi^  and  to  minifter  his 
Sacraments  and  executehis  Difcipline,  notwithftand- 
ing  thofe  Prohibitions.  A  fare  Argument,  that  they 
did  not  think  the  Civil  Magiftrate  had  any  Authority 
cither  to  deprive  them  of  their  Miniftry,  or  to  for- 
bid the  Exercife  of  it :  For  they  endured  ten  feverc 
Perfecutions,  rather  than  fubmit  to  fuch  Civil  De- 
privations and  Prohibitions  *,  and  God  fliewed  his 
Approbation  of  their  Condud  in  this  Matter,  not 
only  by  giving  them  Grace  and  Strength  to  fuffer  the 


(o)  Mat.  xxviii.  20. 

(p)  I  tm>  I  18,  tni  ivi  1 3}  14.  (j)  2  Tim,  I'u  2 


greatelt 


Church  uj^on  the  State ^  &c.        45 

greatcft  Tortures  for  his  Name's  fake,  with  a  moft 
undaunted  Courage  and  Conftancy,  but  alfo  enabling 
them  to  work  Miracles,  and  to  conquer  by  their  Suf- 
ferings :  So  that  jnftead  of  being  fupprelTcd  and  quel- 
led by  thcfe  violent  Pcrfecutions,  they  increafed  and 
multiplied  till  they  had  brought  even  their  Enemies 
into  the  Churchy  and  thofe  tfet  ntoft  hated  and  per- 
fccuted  them  became  their  great  Friends  and  Pro- 
teftors. 

§  XXIV.  Indeed  after  the  Empire  was  come  into 
the  Church,  and  Princes  and  States  had  given  large 
Endowments  to  it,  and  had  vefted  the  Bilhops  with 
many  Civil  Privileges,  then  indeed  they  thought  it 
proper  to  know  before-hand  on  whom  fuch  Privile- 
ges (hould  be  bellowed,  and  took  upon  them  to  no- 
minate or  recommend  fit  Perfons  to  thofe  Bifhopricks 
they  had  endowed,  as  others  of  the  Laity  alfo  no- 
minated or  recommended  a  fit  Perfon  to  be  made  the 
Minifter  or  Prieft  of  fuch  a  Parifh-Church  as  he  had 
endowed  with  Manfe  and  Glebe.     But  as  the  Patron 
of  a  Parifh  Church  never  pretended  to  give  his  Clerk 
whom  he  nominated,  or  prefentcd  to  a  Parochial 
Cure,  a  Spiritual  Commifrion,  or  to  veil  him  with 
the  Cure  of  Souls,  or  give  him  the  Orders  of  Priefl- 
hood  ^  fo  when  a  Prince  or  State  nominated  or  re- 
commended a  Perfon  to  a  Bifhoprick,   they  never 
pretended  to  make  him  a  Bifhop,  but  only  prefented 
him  to  the  Bifhops  as  one  whom  they  judged  a  fit 
Perfon  to  be  advanced  to  fiich  an  Office-     But  in  ons 
Cafe  as  well  as  the  other,  if  the  Bilhop  or  Bilhops  to 
whom     fuch   Perfon    was   recommended    or    no- 
minated to  be  made  a  Priefi:  or  a  Bilhop,  did  not  fee 
fit  to  ordain  or  confecrate  him  to  that  Office,  the 
Patron,  King  or  State  did  not  pretend  to  make  hini 
a  Prieft  dr  Bifhop  notwithftanding.     And  as  we  have 
many  Inftances  of  a  Bifhop's  refufing  to  ordain  a 
l^an  Priieft,  who  has  been  recommended  or  nomi- 
nated by  a  Patron  to  a  Parochial  Cure,  fo  we  want 
•        '.      -  m% 


44-  ^he  Independency  of  the 

not  Inftances  of  Perfons  who  have  been  nominated 
to  Bifhopricks  by  Sovereign  Princes  whom  the  Me- 
tropolitan arid  College  of  Bilhcps  have  refufcd  to 
confecrate  •,  and  he  that  has  been  fo  refufed  was  tbr- 
ced  to  continue  what  he  was  before  j  the  Prince 
could  not  make  him  a  Bifhop.,  But  although  Recom- 
mendation or  Nomination  m\\  not  make  a  Bifhop  or 
Prieft  without  Confecration  or  Ordination,  yet 
Confecration  or  Ordination  will  make  a  Prieft  or 
Bifhop  without  any  Recommendation  or  Nomination-, 
and  Priefts  are  to  this  Day  frequently  made  fo  •,  and 
fo  were  Bifhops  ilfo  in  the  Primitive  Church  both 
before  and  after  the  Empire  became  Chriftian*,  Cbri- 
fHan  Princes  having  no  more  Right  to  grant  a  Spi- 
ritual Power  or  Commiffion  than  an  Heathen  Empe- 
ror. But  any  Prince,  whether  Chriftian  or  Infidel, 
may  recommeiid  or  nominate  a  Man  to  be  made  a 
a  Prieft  or  a  Bifhop,  and  there  is  no  Harm  in  the 
Bifhops  accepting  and  ordaining  him,  if  they  find 
him  qualified  for  the  Oflice.  But  then  it  is  not  the 
Prince,  but  the  Metropolitan  or  the  College  of  Bi- 
fhops that  makes  fuch  Perfon  a  Bifhop.  Sovereign 
Princes,  whatever  they  be,  will  have  that  Influ- 
ence ovtr  Bifhops,  their  Subjfds,  that  they  will  not 
lightly  refufe  what  they  ask  of  them  ;  and  upon  this 
Account  when  S^^yeieign  Princes  had  obliged  their 
Bifhops  by  their  liberal  Endowments  of  the  Church, 
the  Bifhops  would  not  lightly  refufe  to  confecrate 
whomfoevef  they  recommended  or  nominated  to 
them.  And  when  fuch  Nomination  was  become  a 
Cuftom,  then  Princes  began  to  challenge  it  as  their 
tjfldoubted  Right :  And  the  Bifhops  having  fo  long 
complied  with  it^  knew  not  at  laft  how  to  recede 
from  it.  And  at  this  time,  as  our  Laws  now  ftand. 
they  cannot  recede  from  it  without  incurring  a  grie- 
vous Temporal  Penalty. 


Church  upon  the  State^  Slc.        45 

§  XXV.  However,  though  Bifhops  are  now  thus 

nominated  by  the  Temporal  Magiftrate,  yet  foraf- 

much  as  fuch  Nomination  neither  does  nor  can  make. 

them  Bifhops,   but  they  are  fo  made  by  a  regular 

Confecration  or  Ordination,  as  appears  from  what 

has  been  already  faid,  and  alfo  from  the  very  Form 

of  Confecration  in  our  Liturgy,  where  the  Archbi- 

fhop  fays  to  the  Perfon  to  be  confecrated,   Receive 

the  Holy  Ghofi  for  the  Office  ^tnd  Work  of  a  Bijliep  in  the 

Church  of  God  J  noto  committed  unto  thee  hj  t|c  ^impOs 

Qtion  of  OUCl^anti0,  it  is  evident,  that  our  Bifbops 

have  the  fame  Spiritual  Power  which  the  Apoftlcs 

and  Primitive  Bifhops  had,  and  hold  it  Independent 

on  the  Civil  Magiftrate,  without  deriving  any  part  of 

it  from  him.    His  Epilcopal  Office  and  his  Spiritual 

Relation  to  his  Flock  are  (till  conferred  upon  him 

by  the  Spiritual  Governors  of  the  Church.     The 

Metropolitan,  as  Head  of  the  Epifcopal  College,    or 

four  Bifhops,  in  cafe  there  be  no  Metropolitan,  con- 

fiim  the  Perfon  nominated  and  eleded,  and  thereby 

give  him  the  Spiritual  Government  of  that  See  to 

which  they  fo  appoint  him  by  that  Confirmation  j 

and  if  he  have  not  been  confecrated  before,  they  alfo 

then  confecrate  him  to  the  Epifcopal  Office.     Thus 

every  Bifhop  of  our  Church  receives  all  Iiis  Spiritual 

Power  and  his  Spiritual  Relation  to  his  Fleck  from 

the  Spiritual  Governors  of  the  Church  only  :    For 

without  this  be  done  by  them  all,  the  Temporal 

Powers  of  the  World  are  not  able  to  veft  him  with 

a  Spiritual  Authority  over  any  People  whatfoever. 

They  may  recommend,   they  may  nominate,    and 

whether  the  Bifhops  will  confecrate  him  or  not,  if 

they  are  refolv'd  to  ftretch  and  abufe  their  Power, 

they  have  Strength  to  put  him  in  PofTeffion  of  the 

Epifcopal  Houfe-,  nay, and  the  Cathedral  or  Epifcopal 

Church  too  •,  they  can  fine,  imprifoa,  or  even  put  to 

Death  the  Bifhops  who  have  refufcd  to  confirm  and 

confecrate 


4-6  The  Independency  of  the 

confecrate  him  ^   but  all  this  cannot  make  him  a 
Bifliop,    or   give    him    any    Spiritual   Authority 
over  the  People  they  would  have  to  be  commit- 
ted to  his  Charge.    The  People  would  lie  under  no 
Obligation  to  receive  the  Word  and  Sacraments  at 
his  Hands,  or  at  the  Hands  of  any  that  fliould  pre- 
tend to  be  his  Presbyters :  Nay,  if  fuch  pretended 
Biihop  or  any  Presbyters  pretendedly  ordain'd  by 
him,  fhould  prefume  to  minifter  the  Word  and  Sa- 
craments, they  would  be  guilty  of  the  highefl:  Pro- 
fanation of  thefe  Divine  Ordinances :  And  the  Peo- 
ple which  knowingly  receive  them  at  their  Hands 
would  reap  only  a  Curfe  and  not  a  Blefling  from 
them-     And  therefore  even  King  Henry  VIII.  who 
would  be    called  feupjcmc  l^eaD  oC  tl)e  Cljucc!), 
(>•)  {a  Name^  which  his  Daughter  Elizabeth  declarM, 
could  net  be  qiven  to  any  mortal  Man^  and  therefore 
refufed  herlelf  to  be  fo  called)  never  pretended  (as 
has  been  already  obferved)  to  make  a  Bifhop  himfelf, 
if  the  Bilhops  (hould  refufe  to  confecrate  him.     All 
that  he  thought  himfelf  capable  of  doing  in  that  Cafe 
was  to  punifh  the  Bilhops  who  fhould  refufe  the  Man 
he  or  his  Succeflbrs  (hould  nominate.    It  is  true  this 
is  a  great  Stretch  of  the  Temporal  Power,  and  fuch 
as  former  Ages  have  no   Precedent  for ;  but  ftill 
it  gives  no  Spiritual  Power  to  the  King:  For  if  all 
the  Bilhops  Ihould  ever  have  the  Courage  to  face  a 
Fr^mmire^  upon  the  Nomination  of  an  unworthy 
Perfon  to  a  Bilhoprick,  all  the  Power  of  the  King- 

(r)  Regina  non  vult  appellarl  aut  fcribi,  Caput  CBCCU^ 
Cee  ^ngltcanc^  :  gravlterenimrefpondic,  illam  dignitatem 
foil  elTe  attributam  Chrifto;  ncmini  autem  mortdlium  convenire* 
See  a  Letter  of  Bijlwp  SucllV ro  BuUingcr,  dated  May  22,  1559. 
that  is  in  the  firft  Tear  of  £ueen  EVuibctby  publijh'd  by  Bijhip 
Burnet  in  the  ^d  Volume  oj  bis  Bijlory  among  the  J{ecords,  Book  6. 
Num.  48.  Arid  by  Strype  inkis  Appendix  to  bis  Hijiorj  of  the  J{e- 
formxtion^  Num.  ic. 

dpm 


church  upon  the  State^  Sec.        47 

dom  cannot  make  him  a  Bifhop.  And  it  the  Blfhops 
who  refufe  to  conrecrate  fuch  a  Perfon  fhould  fuffer 
the  Penalty  of  the  Laws  for  fo  doing,  they  would 
fuffer  not  as  difobedient  rebellions  Subjects,  but  as 
Confeflbrs  or  Martyrs.  And  the  Prince  who  fhould 
execute  this  Law  upon  them  in  fuch  a  Cafe  where 
the  Perfon  nominated  was  apparently  unworthy  or 
unqualified  for  the  Office,  would  be  a  Perfecutor  of 
the  Church  of  God  :  And  though  no  Power  in  this 
World  could  call  him  to  an  Account  for  it  (fox  the 
Apofllcs  and  Primitive  Chriftians  never  pretended 
they  could  depofe  an  Emperor  becaufe  he  perfecuted 
them)  yet  he  would  be  liable  to  the  juft  Vengeance 
of  God,  and  anfwer  for  it  in  the  other  World.  But 
if  the  Perfon  be  worthy  or  well  qualify'd  for  the 
Office  of  a  Bifhop,  the  Nomination  of  the  Prince 
can  by  no  means  make  him  lefs  worthy  or  lefs  fit  for 
that  Office.  And  therefore  fo  long  as  Princes  name 
only  thofe  that  are  worthy  and  qualified  (though 
poffibly  others  might  be  found  more  worthy  or  bet- 
ter qualifiedj  it  is  no  Fault  in  the  Bifhops  to  receive 
and  confec!  ate  them,  and  fo  to  commit  the  Spiritual 
Power  to  them. 

§  XXVL  And  as  it[is  thus  evident  that  a  Prince  or 
Civil  Magiftrate  can  give  no  Spiritual  Power  to  a 
Bifhop,  or  vefl  him  with  the  Spiritual  Care  of  a  Dio- 
cefe  or  Bifhoprick,  but  he  muft  receive  that  Power 
from  the  Biihops  of  the  Church  j  fo  it  is  no  lefs  evi- 
dent that  when  he  is  veiled  with  fuch  a  Power  he 
cannot  deprive  him  of  it,  or  take  it  from  him  during 
his  Life.  His  Authority  will  be  the  fame  as  to  all  Spi- 
ritual Matters,  and  his  Spiritual  ASs  as  valid  after 
any  fuch  pretended  Deprivation  as  they  were  before 
it :  And  the  People  which  were  committed  to  his 
Charge  by  the  Authority  of  the  Epifcopal  College 
will  be  as  much  obliged  to  acknowledge  him  for  their 
chief  Governor  in  Spirituals  as  ever  thsy  were.  In- 
deed 


48  The  Independency  of  the^ 

deed  the  Temporalties  and  Revenues  of  a  Bifhoprick 
being  outward  and  vilible  Things,  may  happen  in 
Fad  to  be  taken  from  a  Si(hop,  even  as  any  Man's 
Eftate  may  happen  to  be  taken  from  him,  though  he 
have  never  ^0  good  a  Right  to  it :  That  is,  it  may 
be  taken  or  detained  from  him  by  unjuft  Force  and 
Violence.  And  when  a  Bifhop's  Temporalties  are 
fo  taken  and  detained,  he  cannot  repel  that  unjuft 
Force  by  any  outward  compulfery  Method  other- 
wife  than  by  applying  to  the  Civil  Magiftrate  for  his 
Prote-ftion  and  Afilftance.  And  therefore  though 
our  Kings  as  Protestors  and  Guardians  of  the  Church, 
when  a  Biflioprick  is  vacant,  take  the  Temporalties 
into  their  own  Hands  till  the  College  of  Bifhops 
have  filled  the  See  :  Yet  the  Bifhop  who  is  fo  put  in- 
to that  See  fues  the  Temporalties  out  of  the  King's 
Hands  as  of  Right  belonging  to  him :  And  if  the 
King  will  not  then  deliver  them  to  him,  he  is  guilty 
of  the  fame  Injuftice,  at  leaft,  as  if  he  detained  any 
other  Perfon's  Eftate  which  of  Right  belonged  to 
him.  And  a  like  Aft  of  Injullice  will  that  King  be 
guilty  of  who  fliall  feize  the  Temporalties  of  a  Bi- 
flioprick and  take  them  into  his  own  PoITefTion,  or 
give  them  to  another,  vvhilft  the  Bifhop  to  whom 
they  were  granted  is  living,  and  has  a  juft:  Claim  to 
them.  And  thus  the  Independency  of  the  Church 
upon  the  State  as  to  its  pure  Spiritual  Powers  is  very 
plainly  preferved  amongit  us,  notwithftanding  that 
our  Bilhops  are  nominated  by  the  King,  and  ufe  to 
receive  their  Tenfporalties  or  Revenues  from  him, 
and  to  pay  him  Homage  for  them-  For  though  the 
King  nominate  the  Perfon,  and  gives  him  the  Lands 
and  Lordfhips  bclonging^  to  his  See,  yet  it  is  the  Me- 
tropolitan or  other  Biihop?  only  that  give  him  his 
Spiritual  Power  and  a  Spiritual  Jurifdiftion  over 
that  Flock  which  they  commit  to  his  Charge.  And 
for  this  Reafon,  when  a  Bifiiop  is  confecrated  and 
appointed  to  his  Charge,  he  from  that  time  becomes 

the 


church  upon  the  State^  &.C.  49 

the  Spiritual  Father  of  his  Diocefe,  and  the  People 
are  obliged  to  receive  the  Word  and  Sacraments  at 
his  Hands  and  at  the  Hands  of  his  Presbyters,  al- 
though the  King  fhould  refufe  to  veil  him  with  the 
Lands  and  Lordfhips  belonging  to  his  Biihoprick  : 
And  the  Cafe  is  the  fame  if  the  King  fliould  after- 
wards think  convenient  by  Ad  of  Parliament,  or  by 
a  Judgment  in  any  of  his  Courts  to  divefl  or  deprive 
him  of  any  or  of  all  thofe  Lands  and  Lordfhips,  or 
other  Revenues  which  may  have  been  fettled  on  the 
Bifhoprick  :  He  will  flill  continue  the  rightful  Pa- 
llor of  that  Flock,  he  will  be  the  true  Bifhop  and 
Spiritual  Father  of  that  People,  and  they  will  be 
obliged  to  receive  the  Word  and  Sacraments  from 
him  and  his  Presbyters,  and  from  no  other  inOppofi- 
tion  to  him,  notwithftanding  any  fuch  Deprivation  or 
Diveflment  ^  for  the  Spiritual  Relation  of  a  Pallor 
to  his  Flock  has  no  Dependance  on  his  Temporal 
Revenues:  (fj  For  though  r/^f  Lord  hath  ordained  thuc 
they  which  preach  the  Gofpel  fl^oiild  live  of  the  Cofpely 
yet  if  the  Pallor  have  no  Maintenance  from  thofe  to 
whom  he  preaches  the  Gofpel,  this  does  not  by  any 
means  deprive  him  of  his  Spiritual  Relation  to  his 
Flock.  St.  Paul,  though  he  told  the  Corinthians^  that 
he  had  fuch  a  Right  to  a  Maintenance  from  them, 
yet  at  the  fame  time  declared,  that  he  h/id  ttfed  none 
ofthefe  Thirds  •  that  is,  had  received  no  Temporal 
Subfiftencc  from  them  •,  but  fays  he,  (t)  I  robbed  other 
Churches^  tdking  IVa^e^  ofthem^  to  do  you  Service.  Aid 
when  I  Vfas  prtjent  with  yon^  and  wanted.^  I  was  chArge^ 
able  to  no  Man  :  For  that  vphich  was  Lnkinir  to  me  the 
Brethren  which  came  from  MiCcdotlldfupplied:  and  in 
all  Things  /  have  kept  my  ftlf  fromieing  burthen  font  unto 
you^  andfo  will  I  keep  my  fclf.  And  yet  he  infilled  upon 
his  Spiritual  Relation  to  them  as  their  only  Father 

(s)  I  C^r.  ix.  14.  (t)  2  Cor.  xi.8,9, 

E  ia 


JO  The  Independency  ef  the 

in  Chrifi,  notwithftanding  his  receiving  no  Tem- 
poral Advantage  by  it,  faying,  («)  Though  ye  have 
ten  thoitfand  Inflriiciers  in  Chrift,  yet  have  ye  not  memy 
fathers ;  Vor  in  Chrift  Jefus  1  have  begotten  you  through 
the  Gofpel.  Wherefore  I  bcfeech  yon  be  ye  Followers  of  me. 
Which  is  an  evident  Proof  that  the  Spiritual  Rela- 
tion a  Bi(hop  bears  to  his  Flock  has  no  Dependance 
upon  the  Maintenance  to  be  receiv'd  from  that  Flock. 
Ar.d  that  although  God  have  given  the  Bilhop  a 
Right  to  fuch  Maintenance,  yet  if  he  has  it  not,  he  is 
no  lefs  the  Father  of  that  Flock  than  if  he  had  it. 
Confequently  when  a  Bilhop  (of  this  Realm  for  In- 
ftance)  is  veiled  by  the  Metropolitan  to  whom  the 
Spiritual  Power  of  every  vacant  Diocefe  devolves, 
he  from  that  time  becomes  the  Spiritual  Father  of 
that  Diocefe,  and  the  People  are  obliged  to  obey 
him  in  Spirituals  even  before  the  King  has  reftorecl 
the  Temporalties  to  him.  Which  is  an  Evidence 
that  even  according  to  our  ov;n  Conftitution  the 
Spiritual  Relation  of  a  Bifhop  to  his  Flock  has  no 
Dependance  upon  the  Crown,  or  the  Civil  Magi- 
ftrate.  They  are  diftinft  Things,  and  upon  every 
Vacancy  are  under  the  Guardianlbip  of  different 
Powers.  For  as  upon  the  Death  of  a  Bifhop  the 
Guardianfhip  of  the  Temporalties  of  the  Bilhoprick 
is  taken  by  the  King  as  the  Sovereign  Protet^or  of  all 
Worldly  Things,  whether  they  belong  to  the  Church 
or  the  State,  fo  the  Spiritualties  devolve  to  the  Me- 
tropolitan as  Head  of  the  Epifcopal  College ;  or  if 
there  be  no  Metropolitan,  they  devolve  in  thefe  lat- 
ter Centuries  to  the  A^etropoUtical  Chapter  as  Guar- 
dians of  the  Spiritualties  for  that  time.  And  as  the 
Metropolitan  now  lays  no  Claim  to  the  Guardian- 
fhip of  the  Temporalties,  fo  neither  does  the  King 
or  any  other  Civil  Magiftrate  lay  any  Claim  to  the 


Spiritualties . 


Church  upon  the  State^  &c.        5  ' 

Spiritualties  of  a  vacant  Biihoprick.  Confequently 
if  the  King  or  the  whole  State  afTembled  in  Parlia- 
ment, take  upon  them  to  deprive  a  Bifhop,  fuch  De- 
privation cannot  affed  his  Spiritualties  which  they 
lay  no  Claim  to,  even  in  a  Vacancy.  It  can  only 
deprive  him  of  their  Proteclioa  as  to  the  actual  keep- 
ing the  PoiTeflTion  of  his  Teoiporaltiss :  His  Spiritual 
Relation  to  his  Diocefe,  aqd  his  Spiritual  Power  over 
it,  has  another  Original,  being  derived  to  him  di- 
redly  from  Chrifi  himfelf,  and  conveyed  to  him  by 
Impofition  of  Spiritual  Hands  in  a  regular  Succeflion. 
The  People  of  that  Diocefe  are  ftill  obliged  to  adhere 
to  him  as  their  Spiritual  Father,  notwithftanding  the 
Temporal  Magiftrate  has  thought  fit  to  take  away 
the  Revenues  belonging  to  his  See  and  to  give  them 
to  another. 

§  XXVII.  It  is  the  Apoflle's  Command,  that  the 
People  fhould  know,  receive  and  adhere  to  their  Bi- 
Ihop  or  chief  Spiritual  Father.  And  therefore  when 
St.  Paul  fent  home  EpaphroMtus  (w)  the  Bifhop  of  the 
Philippians  to  his  Flock,  he  required  them  to  receive 
him  in  the  Lcrd  with  all  GUdnefs'^  and  to  hold  fuch  in  Re- 
futation. For  that  Epaphroditus  was  their  Bifhop  or 
chief  Spiritual  Governor  is  manifeft  from  what  goes 
before,  where  he  fays,  I  fuppofed  it  necejfary  to  fend  to 
yoH  Epaphroditus,  my  Brother  and  Companion  in  Labour 
and  fellow-Soldier^  but  your  yipofile.  For  thofe  whom 
wc  now  call  Bijlwps  were  in  the  firft  Age  of  the 
Church  called  Jpojlles,  (.vj  as  I  have  elfewhere  pro- 
ved. For  it  is  evident  from  the  Scriptures,  that  the 
Apoflles  were  the  chief  Governors  of  the  Church,  as 
the  Bifhops  have  been  ever  fince  their  Times :  And 
that  not  only  the  Twelve  and  St.  Paul,  who  were 

(w)  Philip  ii.  29.         (x)  jiccounx  c*     ''mh-Gtvemmtm  ini 
Governors^  Cbsp.  4. 

E  2  imme- 


5 1  Tha  Independency  of  the 

immediately  chofen  and  fent  by  Chrifi  himfelf,  but 
divers  others  alfo  (y)  as  Barnabas^  Epaphroditus  al- 
ready merktioned,  (2-)  /indronicus  and  Juma^  (a)TJtus 
and  others.  Our  Tranflation  indeed  calls  EpaphroiH' 
tiis^  Titus  and  bis  Brethren,  in  the  Places  quoted, 
Mejfengers  of  the  Chm-ches,  but  why,  or  for  what  Rea- 
fon  I  know  not,  for  in  the  Original  they  are  called 
j^pfdss^  and  it  is  the  Original  that  is  properly  the 
Scripture  or  Word  of  God,  and  not  our  Tranflation 
where  it  differs  from  it.  Now  the  Scripture  teaches, 
that  the  JpoJiUs  were  the  chief  Governors  of  the 
Church,  each  in  his  own  Line,  Dift'ift  or  Diccefe, 
as  St.  Paul  teaches,  who  plainly  claimed  this  chief 
Government  in  Spiritual  Matters  over  the  Cotimhl' 
ans  and  the  other  Churches  which  he  had  planted, 
but  pretended  not  to  the  like  Authority  in  any  other 
Apoflle's  Line  or  Dillridl,  faying,  (i?)  We  wUl  not 
hoafl  of  things  ■without  our  Meafnre^  hat  according  to  the 
MeafHre  of  the  Ride  (or  Line^  as  it  is  in  the  Margin) 
which  God  hath  dejiributed  to  ;//,  a  Aieafnre  to  rca:h  even 
nnto  you.  For  vpe  fir  etch  not  our  felves  beyond  our  MeA- 
fure^  as  though  we  reached  not  untoyoit :  For  we  are  come 
as  far  as  to  yon  alfo  in  preaching  the  Gcfpd  of  Chrifir :  Not 
toafiing'  of  Things  without  our  Aieafarc^  that  is^  of  other 
Mens  Labours.  From  whence  it  appears,  that  each 
u^poflleox  chief  Governor  of  the  Church,  which  we 
now  call  a  Bi^jop^  had  his  proper  Diocefe,  Rule,  Line 
or  Diftrift,  in  which  no  other  might  claim  a  Spiri- 
tual Jurifdiiftion  iudependent  on  him:  For  this 
would  be  to  make  a  Schifm  in  the  Church.  And 
therefore  as  St.  Paul  claims  a  Spiritual  Jurifdidion 
over  the  Corinthians^  as  within  his  Rule  or  Line, with- 
in that  Diftr id  which  v/as  committed  to  his  Charge, 
fo  he  challenges  it  exclufive  of  all  others  who  pre- 


(y)  Ms  x'w.  14,     I  Cor.  ix.  5,  6.  (z)  l{pm.  xvi.  7. 

(a)  2  Cor.  viii.  23.  (b)  2  Cur.  x.  13,  14,  15. 

'    •  tended 


I 


Church  upon  the  State^  Scc,^         5  J 

tended  to  ad  there  independently  on  him.     And 
therefore  though  he  very  well  approved  that  Apollos 
and  Cephas^  or  any  fcnt  by  them,  fhould  aflifl:  him 
either  in  the  Converfion  or  Inftrudion  of  the  Corw' 
thians^  yet  he  could  not  allow  that  any  under  Pretence 
of  being  fent  by  thofe  Apoftles  fhould  undertake  to 
execute  a  Spiritual  Power  in  that  Diftrift  in  Oppo^ 
fition  to  hira,  or  to  draw  away  the  People  from  their 
Obedience  to  him,  and  encourage  them  to  follow 
fbme  other  Spiritual  Guide  in  Oppofition  to  liim. 
Not  that  j4pcUos  or  Cephas^  had  really  themfelves 
done  any  thing  in  Oppofition  to  St  ?W,  for  they 
only  watered  what  St.  Pani  had  planted,  and  aded 
in  tJnion  with  him  as  Friends  and  Afliftants.     But 
foijie  other  made  ufe  of  the  Names  of  thofe  Apo- 
ftles,  and  pretended  a  Commiflion  from  them  to  aft 
independently  on  St.  Paul  v;ithin   his  Jurisdidion. 
And  this  was  what  he  declared  to  be  contrary  to  the 
Will  of  God,  and  what  he  could  by  no  means  allow  : 
(rj  For,  fays  he,  though  ye  have  ten  thoufand  Jtiflru[}ert 
in  Chrifl,  yet  have  ye  net  many  ifatl)Cr0  :  For  in  Chf  jit 
Jefus  I  have  begotten  you  through  the  Cofpel.     Wherefore 
Jbefeech  you  beyefclloxvers  ofrne.     That  is,  be  obedient 
and  fubjedt   to  me  as  your  rightful  Father  or  Spiri- 
tual Governor,  for  you  cannot  rejeft  and  call  me 
off  to  follow  other  Spiritual  Guides  in  Oppofition  to 
me  without  a  grievous  Sin-     And  then  he  adds,  For 
this  Caiife  have  J  fent  unto  yon  Timotheus,  who  is  my 
beloved  Son^  and  faithful  in  the  Lord^  who  [hall  bring  you 
into  Remembrance  of  my  Ways  rvhfch  be  in  Chrift,  as  I 
teach  everywhere  in  every  Church.     As  if  he  had  faid, 
1  have,  for  this  Reafon,  fent  Timothy  as  my  Deputy 
to  take  the  Care  and  Charge  of  you  under  me,  and 
inftrudt  you  what  you  ought  to  .do  till  I  can  come  my 
felf  amongft  you.     J)]ow  fome  arepijfed  up  as  though  I 


(c)  I  Cor.  W,  K,  16, 

E  }  vrsiild 


54  Tf^^  Independency  of  the 

roonldnct  come  to  you.  Some  I  underfland  have  enter- 
tained an  Opinion  that  1  will  come  no  more  amongft 
you,  and  that  I  have  abdicated  my  Charge  ^  and 
therefore  fuppofe  they  may  take  it  upon  themfelves 
as  if  I  had  no  longer  any  Authority  over  you-  But  I 
ivill  ceme  to  you  jlmrtly^  if  the  Lord  ip/7/,  and  will  knew  not 
the  fpeech  of  them  which  are  puffed  np^  hut  the  Power, 
By  the  Grace  of  God  I  intend  to  be  with  you  in  a 
little  Time,  and  Ihall  then  make  it  my  Bufmefs  to 
enquire,  not  what  Doftrines  thefe  Men  which  have 
afted  in  Oppofition  16  me  have  taught,  but  by  what 
Power  or  Authority  they  have  taken  upon  them  to 
come  and  ad.  within  my  Diftrift  independent  on  me 
the  chief  Spiritual  Father.  For  the  Kino  dam  of  God  is 
not  in  Word  hut  in  Pawer.  For  the  Church  of  Chrifl^ 
that  Society  which  our  Saviour  has  chofen  out  of  the 
World  to  be  his  peculiar  People,  does  not  fubfilt 
upon  Doftrines  and  Opinions  only,  it  is  not  fufficient 
that  Men  believe  fuch  and  fuch  Things  as  Matters  of 
Faith,  this  alone  makes  not  a  Kingdom,  Corpora- 
tion, City  or  Society  of  Men :  For  every  Society  or 
Corporation  of  Men,  as  the  Kingdom  of  God  is  (q- 
therwife  it  cannot  be  a  Kingdom)  rault  have  a  Pow- 
er and  Authority  within  itfelf  derived  by  Commif- 
Tion  from  the  Founder  of  the  Corporation,  which 
Commiflion  is  certainly  given  to  me  as  your  proper 
Father  in  Chnjl^  and  thofe  that  are  puffed  upagainft 
ine  are  by  confequence  puffed  up  againft  Cbrift^  what- 
ever Dodrines  they  teach  :  Upon  which  Account 
I  (hall  have  no  Occafion  to  examine  their  Daftrines, 
but  to  enquire  whether  they  have  a  legal  Power  and 
Authority  to  aft  as  Minifters  of  Clr//?  within  ray  Ju- 
jifdidion  in  Oppofition  to  n\e  ^  or  whether  they 
liave  a  Commiffion  that  fuperfedes  mine,  for  other- 
wire  they  are  no  better  than  Intruders  and  Ufurpers. 
What  will  ye  f  JJjall  I  come  unto  yen  with  a  Rod,  or  in 
t-ove  and  in  the  Spirit  of  Mtehufs  ?     Will  you  fubmit 

to  m^  quietly  and  peaceably,  or  niuft  1  l)e  forced  to 

exercifq 


church  upon  the  State^  &c.  5  5 

e.xercife  that  Authority  araongft  you  which  I  have 
received  from  Chrifl^  to  inflift  fuch  Spiritual  Cen- 
fures  as  I  fhall  judge  you  deferve  ?  Will  ye  return 
to  your  Duty  by  fair  Means  or  not  ?  Thefe  Words 
of  St.  Pad  to  the  Corinthians  J  who  were  a  Part  of  his 
Charge,  very  plainly  (hew,  that  he  claimed  a  chief 
Spiritual  Pov/er  over  them  independent  on  all  Pow- 
ers of  the  Eirth,  and  that  he  could  allow  none  to 
aft  there  as  Pallors  of  that  Flock,  unlefs  it  were  as 
his  Friends  and  Aflbciates,  or  as  Minifters  under 
him  :  And  that  he  had  Authority  to  correfi  fuch  as 
did  fo  or  fided  with  them  with  Spiritual  Cenfurcs, 
fuch  as  fhould  exclude  them  from  the  Kingdom  of 
God. 

§  XXVIII.  After  this  he  Ibews  them,  that  this  Sub- 
ordination otone  Member  or  Minifter  of  the  Church 
to  another  is  ^bfolutely  neceflary  to  preferve  the 
Union  of  the  Body,  and  that  whatever  Spiritual 
Gifts  or  Graces  one  Member  may  have  above  another, 
yet  this  does  not  give  him  a  new  or  different  Station 
in  the  Body  of  Chrift:  from  what  he  had  before.  And 
this  he  demonftrates  by  comparing  the  Church  or 
Body  of  Chrifi  to  the  natural  Body  of  a  Man,  fay- 
ing, (di)  As  the  Body  is  one  and  hath  many  Member Sy 
find  all  the  Members  of  that  one  Body,  being  many  are 
one  Body^  fo  alfo  is  Chrifi.  For  by  one  Spirit  we  are  all 
baftiz,ed  into  one  Body^  whether  we  be  J^WS  •r  Gentiles^ 
whether  we  be  bond  or  free^  and  have  been  all  made  to 
drink  into  one  Spirit.  For  the  Body  is  not  one  Member, 
but  many.  Confequently  Chrifi^  as  to  his  Body  the 
Church,  mult  confifl;  of  many  Members  alfo,  and 
every  Member  muft  have  its  proper  Station  thai  it 
may  be  ufeful  to  the  Body.  Confider  therefore.  If, 
in  the  Natural  Body,  the  Foot  p^allfay,  Becaufe  I  am 


(d)  I  Or.  xil.  12,13,  14. 

E  4  nop 


56  The  Independency  of  the 

rot  the  Hand^  I  am  not  of  the  Body  9  is  it  therefore  not 
of  the  Body?  And  if  the  Ear  fhall  fay^  Bccaufe  1  am  not 
the  Eye^  I  am  not  of  the  Body  \  is  it  therefore  not  of  the 
Body  f  If  the  whole  Body  were  an  Eye  where  were  the 
Jr/earin^  ?  If  the  whole  were  hearin^^  where  were  the  Smel" 
ling  ?  Bxt  now  hath  God  fet  the  Members,  every  one  of 
rhem  in  the  Body,  as  it  hath  plea  fed  him.     And  if  they 
•were  all  one  Member,  where  were  the  Body  ?  Bnt  now  are 
J  hey  many  Members,  yet  but  one   Body,     And  the  Eye 
cannot  fay  unto  the  Hand,  J  have  no  need  of  thee  :  Nor 
again  the  Head  to  the  Eeet^  I  have  rto  need  of  yon.     But 
God  hath  tempered  the  Body  together^  that  there  fl}Ould 
be  no  Schifm  in  the  Body  \  but  that  the  Members  jhould 
have  the  fame  Care  one  for  another*     And  whether  one 
Member  fpsffer,  all  the  yl<f embers  fifftv  with  it  ',  or  one 
Ji^emher  be  honoured^  all  the  Members  re  Joyce  with  it, 
^om  ye  are  the  Body  o/Chrill  and  Members  in  particular. 
That  is  all  Chriitians,  all  that  are  Ijaptized  into  his 
Church  make  one  Body,    and   every  fingle  ChrU 
jftian  is  a  Member  of  that  Body,  and  helps  to  make  up 
the  whole  whatever  his  Station  be.     And  he  that  is 
in  the  loweft  Station  of  the  Church  can  no  more  fay 
he  is  no  Memberof  it,  becaufe  he  is  not  higher  advan-r 
ced,  than  the  Foot,  becaufe  it  is  the  lowefl;  Part  of 
the  Body,  can  fay  that  it  isnot  ofthe  B:-dy,  becaufe 
it  is  not  the  Hand.     And  as  it  would  be  unnatural 
and  monftrous  in  the  Natural  Body  for  the  Foot  to  be 
placed  where  the  Hand  (Viould  be,  and  to  perform  the 
Offices  of  the  Hand,  and  to  drive  down  the  Hand  in- 
to the  Place  of  the  Feet ;  fo  it  would  be  as  monftrous 
and  unnatural  in  the  Body  of  Chrifi,  that  is  in  the 
Church,  for  any  Member  of  it  to  execute  the  Fun- 
^ions  not  belonging  to  his  proper  Station.     For  this 
would  be  to  make  ali  one  Member,  which  mull  de- 
Itroy  the  Body,  which  neither  does  nor  can  confift 
of  one  Member,  bet  of  many.    Not  of  many  huddled 
together  in  a  Lump,  but  tempered  and  difpofed  in 
a  due  Order  for  the  life  and  Beauty  of  the  whole. 
'    '"  '    He 


I 


church  upon  the  State^  &c.  57 

He  therefore  that  breaks  this  Order  and  puts  any 
Member  out  of  its  proper  Place  makes  a  Schifm  in 
the  Body,  and  deftroys  the  Beauty  of  it,  and  hinders 
the  Members  from  performing  their  proper  Fua- 
dtions, 

§  XXIX.  S.  Panl  having,  by  this  Comparifon  of 
the  Church  to  theNatural  Body  of  a  Man,  fhewn  how 
abfurd  and  monftrous  it  is  for  all  Men  to  luppofe  that 
they  have  every  one  the  fame  Office  in  the  Church, 
but  that  there  mult  be  different  Stations  and  diffe- 
rent Employments  for  the  feveral  Members,  or  elfc 
that  it  can  be  no  Body,  proceeds  then  to  go  on,  and 
particularly  names  the  feveral  Fundions  at  that  time 
allotted  by  God  to  fuch  as  he  had  appointed  to  offi- 
ciate in  his  Church,  faying,  (f)  God  hath  fet  [owe  in 
his  Churchy  firfi  j4fofiles^  Jecondarily  Prophets^  thirdly 
Teachers^  after  that  Miracles^  then  Gifts  of  Healings 
/Jelps^  Governments^  Diverfities  of  Tongues.  Are  all 
Apofiles  ?  Are  all  Prophets  ?  Are  all  Te.nhers  ?  Are  all 
Workers  of  Afiracles  ?  Hxve  all  the  Gifts  of  Healing  ? 
Do  all  [peak  with  Tongues?  Do  all  interpret  ?  But  covet 
eameflly  the  hefi  Gifts.  And  yet  J  pew  unto  you  a  more 
excellent  Way.  As  if  he  had  faid.  It  is  indeed  very 
commendable  in  every  one  to  defire  the  belt  Gifts, 
and  to  ftrive  to  qualify  himfelf  for  the  higheft  Offices 
in  the  Church,  yet  the  Way  that  i  now  Ilievv  you, 
which  is  to  keep  your  proper  Stations  in  which  you 
are  placed  till  you  are  regularly  called  to  an  high- 
er O0ice,  and  not  to  make  a  Schifm  in  the  Body  of 
ChriJ}^  which  cannot  be  avoided  if  all  will  be  Apo- 
ftles,  all  Prophets,  all  Teachers,  ct-c.  is  much  more 
excellent  than  the  bare  obtaining  fuch  Gifts.  For,  as 
he  goes  on,    f/)  Though   J  fpeak  with  the  Tongues  of 


(e)  1  Cor.  xil.  28,  29,  30,  3 1. 
(0  lOr.  xiii.  1,2,  3,4,5,  <5,  7. 


58  The  Independency  of  the 

Men  and  of  j^ngels^  and  have  not  Charity^  (that  IS,  aS  is 
evident  from  what  goes  before,  do  not  prcferve  the 
Unity  of  the  Church  or  Body  ofChrifi,  by  keeping 
to  my  proper  Station  in  it,  but  ufurp  another's  ON 
fice,  or  fupport  and  affift  or  joyn  my  feif  to  thofe 
thatdo^  I  am  become  as  founding  Brafs  or  a  tinklinfr 
Cymbal.  Jnd  though  I  have  the  Gift  cf  Prophecy,  and 
undtrfiand  all  A^yfieries  and  all  Knowledge,  and  though  I 
have  all  Faith,  fo  that  I  could  remove  Mountains,  and 
have  not  Charity  (do  not  preferve  that  due  Subordi- 
nation of  one  Member  to  another  in  the  Chriftiaa 
Church)  /  am  nothing.  And  though  I  bejioro  all  my 
Goods  to  feed  the  Poor^  and  though  I  give  my  Body  to  be 
burned,  and  die  a  Martyr  for  theChriftian  Faith,  af?d 
have  not  Charity,  but  difunite  the  Church  by  Schif- 
rnatical  Communion,  it  profit erh  me  nothing.  Charity 
fuffereth  Long  and  is  kind.  Charity  envyeth  not^  Charity 
^aanteth  net  itfelf,  is  not  puffed  up,  (He  that  refolvcs 
to  preferve  the  Unity  of  the  Church  will  bear  any 
wrong  or  Injury  rather  than  make  a  Schifm,  and  re- 
turn Good  for  Evil,  he  will  not  be  envious  to  fee 
another  advanced  above  him,  he  will  not  over-value 
himfclf,  or  be  guilty  of  any  Infolence  towards  his 
Superiors  or  any  clfe,)  doth  not  behave  itfelf  unfeem- 
ly,  feeketh  not  her  orvn,  is  not  eafily  provoked^  thinketh  no 
EviL  Rejoyceth  not  in  Iniquity,  bat  rejoyceth  in  tht 
Jruth.  Beareth  all  Things,  believeth  all  things,  hopeth 
all  Things,  endctreth  all  Things.      He  that  makes    the 

Unity  of  the  Church  his  main  Care  and  Concern 
will  do  nothing  unbecoming  a  Member  of  Chrijl's 
Body,  nothing  which  may  tend  to  injure  that 
Body  or  any  Member  of  it,  but  will  ftudy  to  do 
and  bear  every  Thing  for  Chrifi  and  his  Church's 
Sake.  Charity  never  faileth,  but  whether  there  be  Pro-- 
phecies,  they  jljall  fail,  whether  there  be  Tongues  theyfl)all 
ceafe,  whether  fhere  be  Knowledge  it  jhall  vanijh  away. 
This  Unity  of  the  Church,  this  Communion  of  Saints, 
or  of  all  the  true  Members  of  Chrifl\  Body  fhall 

never 


Church  u^on  the  State ^  &c.        59 

never  have  End  :  When  all  the  Gifts  and  Graces  be- 
fore-mentioned fhall  ceafc,  this  {hall  continue  toever- 
lafting  Ages. 

§  XXX.  Thus  did  S.  PauI  vindicate  his  own  Power 
and  Authority  over  ihtCorihthtans^^^vi'mg  them,  that 
If  they  withdrew  their  Obedience  from  him  to  fet  up 
oppofite  Paftors  independent  on  him,  they  mult  and 
would  entirely  deprive  themfelves  of  all  the  Benefits 
of  Chriftianity  :  For  to  fct  up  other  chief  Spiritual 
Governors  in  Oppofition  to  him  who  was  their  pro- 
per Spiritual  Father  in  Chnfl,  would  be  like  putting 
the  Feet  of  the  Natural  Body  into  the  Place  of  the 
Hands,  or  the  Ears  into  the  Place  of  the  Eyes,  which 
muft  make  SiSchifm  in  the  Body  j  and  that  fo  doing 
they  would  break  the  Band  of  Charity,  and  fo  render 
all  their  Gifts  and  Graces,  all  their  Spiritual  Fun- 
dions  and  Miniilrations,  nay  even  their  Faith  and 
Sufferings,  even  Martyrdom  itfelf,  of  no  Value. 
Which  plainly  Ihews,  that  he  did  not  fuppofe  the 
People  could,  at  their  Pleafure,  remove  one  Apoftle, 
Bifhop  or  Paftor,  and  put  another  in  his  Place  ;  but 
on  the  contrary  he  lets  them  know,  that  if  they  did  fo 
they  would  become  Schifmaticks,  and  dellitute  ot 
that  Charity  which  was  neceffary  to  make  them  ac- 
ceptable to  God,  and  without  which  nothing  could 
ir.ake  them  acceptable. 

§  XXXI.  And  if  the  People  could  not  depofe  ens? 
Bifhop  or  chief  Spiritual  Governor,  and  fet  up  an- 
other in  Oppofition  to  him,  or  in  his  Stead,  aij 
S-  Paul  has  fo  plainly  taught  us,  it  is  certain  the  Ci- 
vil Magiftrate  cannot  do  it  j  for  as  to  Spiritual 
Power  or  Authority  he  is  but  one  of  the  People  and 
a  Subject:  of  the  Church-  His  Civil  Power  indeed 
may  be  exercifed  over  Spiritual  Perfons  alfo  where 
the  Church  needs  his  Protedion  and  Affiftance  againft 
putward  Force  ^  but  the  ApoItoUcal  or  Epifcopal 

Authority 


6o  The  Independency  of  the 

Authority  is  a  Spiritual  Power  derived  immediately 
trom  Chrij}^  and  confequently  cannot  be  vacated  by 
any  Civil  Powe  .  And  therefore  though  the  Civil 
Magiftrate  (hould  renounce  his  due  Obedience  to  his 
RighttuI,  Spiritual  Father,  and  fet  up  another  in  his 
ftead,  and  command  the  People  to  do  fo  too,  threat- 
ning  them  with  Civil  Penalties  if  they  do  not  y  yet 
this  will  not  juftify  fuch  a  Revolt  and  make  it:  no  Sin : 
Such  Depolltion  of  the  Frightful  Pallor,  and  joyning 
in  Communion  with  the  Intruder,  will  be  neverthe- 
Jefs  a  Schifm  and  a  Breach  of  the  Band  of  Charity, 
and  acco-ding  to  the  Apoftle's  Doctrine,  written  by 
the  infallible  DircLtion  of  the  Holy  Gholt,  will  ren- 
(Jcr  all  their  Doings  as  nothing  worth. 

§XXX1I.  Neither  did  S. /'Ws  Abfence  or  Non* 

Refidence  amongrt  them  defeat  his  Title  to  their 
Obedience  ^  for  though  he  was  fo  long  abfent  that 
ibme  fuppoled ;,,(?)  he  would  not  vifit  them  any 
more,  yet  he,  eVe^ii  during  that  Abfence,  challeng'd 
their  Obedience  :  (^)  He  was  indeed  ahfem  from  them 
in  Body  ^  but  he  was  prefent  in  Spirit'^  that  is,  in  his 
Spiritual  Power  and  Authority  delegated  to  the  Refi- 
dent  Presbyters  that  aded  under  him,  or  to  fomc 
Bifhop,  fuch  as  (f)  Timothy^  or  {k)%tiis  vyhom  he 
fent  to  vifit  them  in  his  own  Head-  And  it  was  during 
his  Abfence  that  this  Faftion  in  the  Charch  ot  Corinth 
was  fet  up  againft  him,  for  which  he  fo  much  blames 
them  from  one  end  of  his  Epiftle  to  the  other  :  Nei- 
ther was  he  prefent  with  them  when  he  challeng'd 
their  Obedience  to  him.  A  t-'lear  Evidence  that  he 
was  as  much  the  Bidiop  or  chief  Pa^Qf  of  the  Corin- 
thians when  he  was  at  Philippi  in  A'facedonia  (from^ 
whence  the  Poftfcript  fays  his  two  Epiflles  to  that 


Cg)  I  Cor.  \v.  1 8.  (!i)  I  Cor.v.  3. 

(i)  I  C9r.  iv.  17.  (k;  iCor,  xii.  18. 


Churcl) 


church  ufon  the  State^  Slc.        6  f 

Church  werd  writfcn)  as  wlien  he  was  in  any  Part  of 
jichaia^  or  even  at  Cor/wr/?  itlclf.  His  neceflary  Ab- 
fence  from  that  Part  of  his  Charge  did  not  take  away 
the  Relation  he  bore  to  that  Flock.  W'hofocver  aft- 
ed  there  as  a  Spiritual  Guide  independent  on  him 
broke  the  Unity  of  that  Church  and  the  Band  of  Cha- 
rity, and  became  a  Schifmatick,  and  fo  were  alfo  all 
thofe  that  communicated  with  fuch  an  Intruder. 

§  XXXni.  Neither  did  the  Interpofltion  of  the 
Civil  iMagiftrate,  who  forbad  liim  to  execute  his 
Office  in  that  or  any  other  Place,  make  any  Altera- 
tion in  this  Matter,  or  authorize  thofe  that  were 
S.PanCs  Spiritual  Subjects  to  withdraw  their  Obe- 
dience from  him  and  confer  it  on  another.  The 
Magiftrates  (/)  frequently  imprifon'd  him,  and  there- 
by rendred  him  uncapable  of  difcharging  his  Fun- 
(flion  either  at  Corinth  or  cUewhere  ;  yet  this,  by  no 
means  difcharged  the  People  committed  to  his 
Charge  from  their  Duty  to  him  :  He  was  their  Apo- 
llle,  their  Bifhop,  their  spiritual  Father  as  well  when 
he  was  in  Prifon,  and  not  only  forbidden,  butadlually 
reflrained  by  the  Civjl  Magiftrate  from  theExecutioa 
of  his  Office,  as  when  at  Liberty.  Thus  was  he  depo- 
fcd  or  barred  the  Exercife  of  his  Fundi  ion  by  an  Irre- 
Ctflihle  Pariy^  for  thcy  who  could  im prifon,  fcourge 
and  ftone  him,  and  in  ffiort  handle  him  juil  as  they 
pleafed,  were  certainly  irrtfijiible.  And  by  fuch  a 
Party  S.  P*f«/ waschendepofed  as  far  as  it  lay  in  their 
Power  to  depofe  him,  u  hilii  thofe  that  were  puiTed 
up  againll  him  had  Liberty  to  preach  and  exeicife 
their  Functions  in  his  DiiUift  or  Diocefe.  Yet  this, 
as  he  has  plainly  taught  us,  aid  not  deprive  him  of 
his  Right  over  the  CLnmhians^  or  any  other  Part  of 
his  Charge,  or  jultify  thofe  that  joined  with  the  In- 


(1)  2  Qor,  xi.  23. 

truders 


63  The  Independency  of  the 

truders  againfl  him.  The  Intruders  and  all  thofe 
that  adhered  to  them  were  neverthelefs  Schifmatich^ 
although  the  Civil  Magiftrate,  with  an  irrefiftible 
Force,  hindred  S.  Paul  from  officiating  to  his  Flock, 
and  permitted  them  to  do  it,  S.  Paul  did  not  allow 
that  they  Ihould  be  rightful  Pallors  of  the  Church  of 
Corinth^  becaufe  they  had  got  Pofleffion  there,  and 
he  by  Reafon  of  his  Abfence  might  feem  to  be  out 
of  PolTeflion  •,  nay,  feemed  not  likely  to  come  a- 
mongft  them  any  more,  being  fo  often  imprifoned 
for  executing  his  Pafloral  Office,  {m)  and  in  perpe- 
tual Danger  of  being  put  to  Death,  as  he  more  than 
'<pnce  tells  them.  And  yet  thefe  Men  who  had  got 
Polfeflion  of  S.  Pmlh  Chair  at  Corimh  were  other- 
wife  Orthodox ;  for  he  charges  them  with  no  falfc 
Dodirine  other  wife  than  as  they  made  a  Schlfm^  and 
intruded  thcmfelves  into  bis  Diftrid,  in  Oppofition 
to  him.  However,  he  lets  the  Corinthians  know, 
that  by  joining  with  fuch  Men,  and  yielding  Obe- 
dience to  them  as  their  Spiritual  Fathers,  they  brake 
the  Band  of  Charity  •,  and  therefore  though  they 
fpoke  with  the  Tongues  of  Men  and  of  Angels,  it 
would  not  profit  them. 

§  XXXIV.  Thefe  Intruders  had  the  Civil  Power 
on  their  fide,  and  though  it  does  not  appear  that  the 
Magiflrates  diredly  authorized  them  to  cxercife  the 
Office  of  Spiritual  Guides  at  Corinth-^  yet  it  is  mani- 
felt  that  they  connived  at  them,  and  tolerated  them, 
which  they  would  not  do  by  S.  Pad  or  any  of  the 
Apoflles.  So  that  the  Corinthians  could  not  adhere 
to  S.  Paid^  but  they  mufl  fuffer  Perfecution  for  it : 
But  to  thofe  Guides  that  were  fet  up  in  Oppofition  to 
S.  Pml^  they  might  adhere  without  any  fuch  Danger. 
This  that  Apoftle  obferves,  faying,  (w)  Nowye  are 

(r»>  I  Cor.  XV.  31.   2  Cor.  xi.  23.     (n)  i  Cor.  iv.  8, 

full 


Church  upon  the  State^  Sec.        65 

fuUf  now  ye  are  richj  ye  have  reigned  as  Kings  without 
MS.  As  if  he  had  faid,  Now  ye  have  caJ}  me  off  and 
got  new  Guides  todireftyou,  you  live  happily  and 
at  eafe  •,  you  are  not  dilturbed  either  by  the  Jews  or 
by  the  Heathen.^  but  eojoy  all  the  Liberty  and  Free- 
dom you  can  deilre.  j^nd  I  would  to  God  ye  did  reigv^ 
that  we  alfo  might  reign  with  you.  I  heartily  wilh  thaC 
you  had  obtained  or  preferved  this  Freedom  by 
juftifiable  Means,  and  that  it  was  not  granted  you  oa 
Account  of  your  Oppofition  to  me,  and  becaufe  ye 
have  rejeded  my  Authority,  that  I  might  enjoy  it 
with  you.  For  I  think  that  God  hath  fet  forth  us  the 
j4^oJiles  lafi,  as  it  were  Men  appointed  unto  Death :  For 
we  are  made  a  Spe[}acle  to  the  World ^  and  to  Angels^  and 
to  Men.  We  Apoftles  feem  to  be  the  only  Men  now 
ftruckat,  others  may  preach  with  fafety  and  with- 
out Danger.  But  we  are  expofed  to  Dangers,  Con- 
tempt and  Scorn.  We  are  Fools  for  Chrifi^s  Jake^  but 
ye  are  wife  in  Chriji  \  we  are  IVeak,  hut  ye  are  Strong  j 
y  are  honourable^  but  we  are  defpifed.  We  are  viie  and 
defpifed  for  doing  our  Duty,  and  continuing  to  ex- 
ercife  our  Apoftolical  Office  notwithftandiag  ail  the 
Dangers  and  Hazards  we  incurr  by  fo  doing,  but  ye 
arc  wife  Chrillians  that  leaving  our  Communion 
and  joining  yourfelves  to  thofe  that  know  how  to 
make  an  Intereft  with  the  Magiftrates  can  fecure  your- 
felves and  avoid  Perfecution.  Hereby  you  live  ho- 
nourably and  creditably  in  the  World,  whilit  we  are 
contemptible.  E-ven  unto  this  prefem  Hour  we  both 
Hunger  andThirfly  and  are  naked^  and  are  buffeted^  avd 
have  no  certain  Dwelling-Flace.  And  Libaiir^  nor  king 
with  our  own  Hands  \  being  reviled  we  blefs  ^  being  per- 
fccuted  wefiijffr  it  ^  being  def:m?d  we  intreat^  and  pray 
to  God  for  them  that  Calumniate  or  falfeiy  accufe 
us  \  we  are  made  as  the  Ftlih  of  the  Worlds  and  the  Ofj- 
fcouring  of  all  things  unto  this  Lay.  J  write  not  thefe 
Things  to  fiame  yon^  but  as  my  beloved  Sons  1  warn  you. 

Though  1  hav«  been  thus  ufed  fince  thefe  Schtjms 

have 


64.  The  Independency  of  the 

have  come  in  amongft  you,  yet  I  do  not  now  men- 
tion it  in  order  to  reproach  you  for  the  ill  Ufage  I 
have  received  at  your  Hands,  in  that  you  have  for- 
faken  me,  becaufe  I  have  been  perfecuted  by  the  Civil 
Powers,  and  thereby  hindred  from  coming  to  you, 
and  have  fet  up  others  to  communicate  with  as  Guides 
in  Oppofition  to  me.  For  though  you  have  ten  thott- 
fund  InftrMciers  in  Chrifl:,  yet  have  ye  not  many  Fathers  ; 
for  in  Chrifl  Jefus  /  have  begotten  you  through  the  Cof- 
pel.  Wherefore^  J  befcech  you  be  ye  Followers  of  me. 
Though  yoLi  have  had  never  fo  many  Preachers  a- 
mongft  you,  yet  have  you  not  many  Spiritual  Fathers, 
Apoltles  or  Bifhops  \  for  I  am  your  proper  Apollle 
or  Bifhop,  having  a  Right  to  your  Spiritual  Obe- 
dience, by  planting  the  Gofpel  among  you,  and  there- 
fore no  other  can  challenge  that  Authority  over  it, 
'till  I  deliver  it  to  a  Succeflbr,  either  by  Death  or 
Refigmtion^  or  at  leafl:  by  fome  juft  Forfeiture :  And 
for  this  Reaiun  I  miifl:  flill  intreat  you  to  adhere  to 
me  as  your  proper  Bifhop.  For  this  Caufe  have  I  fent 
unto  you  Timotheus,  who  is  my  beloved  Son  and  faithful 
w  the  Lord^  who  JJj^ll  bring  yon  into  remembrance  of  my 
Ways^  whuh  be  in  Chrifl:,  m  I  teach  every  where  in 
every  Church.  Now  fame  are  puffed  up^  as  though  I 
veould  not  come  to  you.  I  will  fend  Timothy  to  fupply 
my  Place  for  the  prefent,  and  forafmuch  as  feme  by 
reafon  of  my  Abfcncc  take  occafion  to  defpife  me, 
/  will  come  to  you  Piortly,  if  the  Lord  will, 

§  XXXV.  From  hence  we  may  juflly  conclude,  that 
neither  S.  Paufs  Abfc nee,  nor  the  Civil  Magiltrate's 
forbidding  him  to  execute  his  Office  whilft  he  per- 
mitted others.  Orthodox  enough  in  all  other  refpeds, 
(for  ought  that  appears  to  the  contrary  )  to  fupply 
his  Place,  and  take  the  Care  of  his  Church  in  Oppo- 
lition  to  him,  could  really  take  away  his  Right  to 
the  Spiritual  Charge  of  that  Difl:rift  which  was  his 
peculiar  Care,  to  Authorize  the  People  to  join  with 

thofe 


Ckurck  upon  the  State^  Sec.  65 

thofe  Intruders,  fince  it  is  the  main  End  of  his  Epiftlcs 
to  the  Corinthians  to  convince  them  that  they  were 
in  the  wrong  in  fo  doing.  Not  that  he  was  for  hin- 
dring  anyone  from  coming  thither  in  his  Abfence, 
or  even  when  he  was  prefent,  to  teach  and  inftrud: 
the  People  in  Conjunction  with  himfelf,  nor  was 
he  offended  that  ylpoUos  or  Ceph,is  or  any  other  Mini- 
fter  ofChrifl  ftiould  water  what  he  had  planted, whilft 
tliey  afted  only  as  Brothers,  Companions  or  Fellow- 
Labourers,  if  they  were  Apoftles  of  the  fame  Order 
with  himfelf^  or  as  Minifters  under  him,  if  they  were 
of  an  Inferior  Order-  But  he  could  not  approve  that 
they  fhould  do  thus  within  his  Line,  in  Oppofition 
to  him,  and  without  any  Dependence  upon  him, 
without  any  regard  to  his  Jarifdidion  there,  as  the 
true  Apoftle  or  Bilhop  of  that  Flock ;  nor  could  he 
like  of  the  Peoples  joining  in  Communion  with  fuch 
Men  as  their  Paliors.  Hence  it  is  manifeft,  that 
the  Civil  Magiftrates  forbidding  an  Apoflle  or  Bi- 
fhop  to  cxercife  his  Funftion,  and  not  only  threat- 
ning,  but  adually  executing  the  fevereft  Temporal 
Punifhments  upon  him,  if  he  fliall  difobey  in  this 
Cafe,  does  not  really  divefl:  fuch  Apoftle  or  Bilhop 
of  his  Spiritual  Authority  over  his  Flock,  or  Autho- 
rize an  Intruder  to  take  Pofleffion  of  his  See ;  nor 
will  it  juftify  the  People  that  (hall  join  with  fuch  an 
Intruder  in  this  Cafe. 

§  XXXVI.  Thofe  who  firft  engaged  in  this  Argu- 
ment of  late  Years,  did  not  undertake  to  juftify  Lay- 
Deprivations,  but  only  pretended  we  may  comply  with 
them,  though  fuppofing  them  to  be  not  only  VnJMfi, 
but  Invalid,  ifimpofed  by  an  irtefftible  Power^  pro- 
vided thofe  be  otherwife  Orthodox,  who  take  Pof- 
feffion  of  their  Places.  Dr.  Hody  indeed  has  told  us, 
that  he  referved  (o)  the  Vindication  of  the  Authority  of 

(0)  Vref<ife  to  the  Cafe  of  Sees  Vacant,  (^f. 

F  the 


66  7%e  Independency  of  the 

the  Civil  Power ^  in  depriving  a  Bijljop  for  Political  Crimes f 
for  a  particular  Treatife.     But  upon  farther  Confi- 
deration,  he  thought  it  better  not  to  make  any  fuch 
Attempt.     But  that  which  he  did  think  proper  to 
maintain,  was,  thdit granting  all  Lay- dt privations  were 
invalid  \    nay^  f^PP^fi'^^  them  not  only  nncanonical  hut 
nnjufi  ^  nayjfuppofe  the  Depriver  not  only  a  Lay-man  but 
donbly  unqualified  by  being  likervife  an  Heretick  :  Snppofe 
be  (ides  that  the  ejeEied  Bifiiop  was  deprived  for  adhering 
to  the  Truth,  and  for  oppofmg  f^ice  or  Herefy  :  Notwith- 
frandin^  all  this,  he  ajferts.  That  if  he  was  deprived  by  a 
Power  irrefiflible,  a  SHbmiJJJon  to  the  prefent  Pojfejfor^ 
(  ifotherwife  unexceptionable  )  is  lawful  and  warranted  by 
the  general  Pra^ice  of  the  Ancients.     And  in  order  to 
prove  this,  he  gives  us  a  long  Catalogue  of  Examples 
from  the  Pradtice  of  the  Ancient  Church,  as  he  calls 
it.    But  his  eldeft  Inftances  come   not  up  to  the 
fourth  Centtiry,  and  all  before  are  diredly  againfl; 
him  as  has  been  fhewed  by  the  Learned  Author  of 
the  Hiflorical  Colle^ions.    They  are  all  Inftances  taken 
from  the  Corrupt  Ages  of  the  Church,  and  were  they 
all  fairly  reprefented  (  and  they  are  many  of  them 
far  from  being  fo  )  would  not  be  proper  Precedents 
for  us  to  follow.   Indeed  the  Cafe  of  En  fiat  h  ins  oiAn^ 
tioch,  and  of  S-  fohn  Clnyfoflom  come  within  the  fourth 
Century  j  and  might  be  allowed  as  good  Precedents, 
but  he  has  fhamcfully  mifreprefented  them,  for  be- 
ing rightly  ftated  and  confidercd,  they  are  diredly 
aeainlt  him.     But  if  they  were  not,  this  Inflance  of 
S.  Paid  the  Apoftle  and  Bilhop  of  the  Corinthians,  is  a 
Precedent  beyond  all  others  •,  and  if  he  did  not  think 
tne  fecultir  Power,  which  is  what  Dr- //o-o')' means  by 
his  lrr?(i(liblc  Force,  could  depofe  him  from  his  Spi- 
ritual /4uthority  over  the  Corinthians,  then  can  they 
notdepo ~&iny  of  his  Succellbrs,  that  is  any  Bifliop 
o<-* /jJs  Authoricy  over  his  Di<icefe.     Now  that  the 
^cwlai*  Cicvprnovs  depofed  S.  Paul,  as  far  as  it  was 
in  tfjeir T<r>vver  tc  do,  is  moft  certain  from  what 

I  have 


\ 


church  ufon  the  St  ate  ^  &c.        67 

I  hare  already  produced.  For  they  forbad  him  to 
exercife  his  Function  of  an  Apoftle  or  Bifhop;  and 
when  he  did  not  think  fit  to  obey  them,  being  of  the 
fame  Opinion  with  the  other  Apoftles,  that  he  ought 
to  obey  God  rather  than  Man,  they  imprifon'd  him, 
they  fcourged  him,  they  threatned  him  with  Death, 
and  had  adually  put  him  to  Death  if  he  had  not 
made  Efcapes  from  them  by  getting  out  of  a  Window 
in  a  Baslcet  or  fuch  like  way.  Whilft  S.  Vaul  lay  un- 
der this  State  Depoution,  under  this  irrefiftthle  Force^ 
Tome  Perfons  came  to  Corinth^  which  was  S.  PWs 
Diftrift  or  Diocefe,  and  took  upon  them  to  govern 
that  Church  Independent  on  him,  the  Magiftrates 
give  thefe  Men  no  Difturbance,  but  permitted  them 
to  perform  the  Offices  of  Chrillian  Priefts  in  that 
Place,  and  that  Church  was  free  from  Perfecution, 
v^hilft  thev  withdrew  from  S.Paurs  Communion-  Yet 
thisSubmiffion  of  theirs  to  the  prefentPofleflbrswhilfl: 
S.  P--iid  was  kept  from  them  by  an  irreffiible  Power^ 
wasthe  very  thing  he  condemned  them  for  *,  the  thing 
for  which  he  blamed  them  in  both  his  Epiftles,  and 
told  them  that  whilft  they  continued  in  this  Schifm, 
all  their  Gifts  and  Graces-,  nay,  all  the  good  Deeds 
they  could  perform  under  fuch  a  Breach  of  Charity 
or  Unity  of  the  Church,  would  profit  them.  Nothing. 
And  thefe  Epiftles  of  S.  Pad,  contain  not  his  baT« 
Opinion,  but  were  written  by  Infpirationof  theHol/ 
Ghoft.  They  are  the  V/ord  of  God,  and  therefore 
the  Dodrines  contained  in  them  are  of  Divine  Au- 
thority, and  are  not  to  be  cancelled  by  any  humane 
Reafons  or  Precedents.  And  the  Praftice  of  the 
truly  Primitive  Church,  was  agreeable  to  this  very 
Doftrine,as  is  evident  from  their  afting,  with  regard 
to  the  Novatians^  XhQ  DomtlftsavA  thQ  Meletians. 

o 

F  2  §  xxxvir. 


68  TTje  Independency  of  the 

§  XXX VII.  It'sa!ledged,(p')  {^^y^Dv.  Hody)by one 
of  our  Adverfaries  that  the  Novatians,  the  Donatifts, 
^nd  the  Meletians  of  Egypt  were  Schifmaticks  in  the 
Opinion  of  the  Churchy  hecanfe  the  Bifhops  who  firft 
headed  them^  were  fecond  Bifhops  •,  bnt  this  is  eafily  art" 
fvoer'^d:  Fcr  the  Bifhops  whom  they  followed^  were  not 
fet  Hf  by  any  Sovereign  coercive  Power,  in  the  room  of 
others  depofed^  but  were  fet  up  by  Inferiour  Perfons^  a- 
gainfi  others  poffejfed  of  the  Sees.  J  have  already  faid^ 
that  it  is  not  every  one  whom  a  fmall  tumultuous  Party 
ji)  all  get  to  be  ordained  J  that  ought  to  be  received  as  aBijljop^ 
hut  that  which  we  maintain  is  thisy  That  where  the  lawful 
Bijhop  is  depofedby  an  irrcliftible  Party,  there  the  SuC' 
ceffor  may  be  acknowledged, 

§  XXXVin.  But  it  is  evident  from  S.  Cyprian  (  an 
Author  who  lived  in  the  time  of  Novatian,  and  has 
given  a  fuller  Account  of  the  Rife  of  that  Schifn  than 
any  other)  that  the  Novatians  were  not  a  fmall tumul' 
thoHf  Party.,  but  a  very  numerous  Body.,  and  alfo  had 
the  Protection  of  the  State  when  the  Orthodox  had 
it  not.  And  if  they  were  notatfirll  fet  up  by  the 
Sovereign  Power^  they  were  foon  received  and  pro- 
ted^ed  by  it^  they  were  allowed  to  pnrchafe  Lands 
and  Houfes,  to  build  Churches  and  enjoy  them,  and 
were  protected  in  the  Execution  of  their  Spiritual 
Fundions,  whilftthe  Catholicks  were  perfecuted  by 
the  Emperors  Galau  and  yolufianus.  That  they  were 
a  numeious  Body,  diffufed  in  all  Parts  of  the  Empire, 
S.  Cyprian  fhews  when  he  tells  us,  (^)  That  whereas 

Cp)  Cafe  of  Sees  Vacair-,  pig.  195. 

(q)  Cumq;  jampridcrm  per  omncs  Prorincias  &  perUrbes 
fin^uias  Ordinjti  fin:  Einfcopi,  in  aecare  ariLiqui,  in  fide  inte- 
gri,  in  Prcifura  Prcbati,  in  Perfccutione  proicripti;  llle  fu- 
per  coscre^e  alios  Pieudoepifcopos  aU'.lcar.  Quail  poflir  aut 
Tocum  Orbcm  novi  conatusobftina clone  ^cn^rmefCj^r.  £.prji, 
55- f.  U2. 

lon£ 


Church  upon  the  State^  S(^c.         69 

Ivngfince  Bifljofs  venerable  for  yige^  found  in  Faith^  ap- 
f  roved  by  Opprejfiony  prefer ihed  in  Perfecittions^  have  been 
ordained  in  all  Provinces^  and  in  every  City ^  he  [^OVSL- 
tian  3  dares  to    ^ut  over  their    Heads  other    Vfeudom 
JRlJfjopf^  as  if  he  rcas  able  to  over-run  the  World  by  per' 
fifiing  in  his  nexp  Attempt.     For  a  fmall  tumultuous 
Party  could  not  immediately  fet  up  Bilhops  in  all  the 
Provinces  and  Cities  of  that  large  Empire,  which 
contained  the  greateftpart  of  the  then  known  World. 
That  they   were  allowed  to   purchafe  Lands  and 
Houfes,   to  build  Churches  and  enjoy  them;   nay, 
afld  to  take  Pofleflion  at  leaft  of  fome  Churches,  and 
Church- Lands  or  Houfes  belonging  to  theCatholicks, 
which  it  is  certain  they  could  not  have  done,  had 
they  not  been  protefted  and  encouraged  by  the  Secular 
Power,  appears  from  a  Law  oiConft-antine  the  Great, 
made  about  SoYears  after  ih^Schifm  began^O)  where- 
in he  confirms  to  the  A'oz/rff^/fw/,  all  their  Podeffions 
which  they  had  a  long  time  enjoy'd,  excepting  only 
thofe  which  belonged  to  the  Catholicks  before  the 
Schifm.    That  they  were  alfo  protected  in  the  Ex- 
ercife  of  their  Fundions  whilft  the  Catholicks  were 
perfecuted  by  the  Emperors  Callus  and  Volufianus^  is 
evident  from  S.  rypr/^w,  who  in  an  Epiftleto  Corner 
Uhs  the  true  Bifhop  of  Fome^  againft  whom  Nova- 
tijtnus  was  fet  up,  having  congratulated  Ccrneliks  for 
his  bold  Confeflion  of  the  Chriftian  Faith,  and  for 
his  fuffering  Banifliment  in  fo  good  a  Caufe,  fays, 


(r)  Itaq;  Ecclcfiae  fuse  Domoi,  &  ioca  fcpulchrii  apta,  fine 
inqutetudineeos  firmiterpraecipiBiQs:  ea  fcilicer  quae  ex  diu- 
turno  tempore  vel  exemplo  habuenint  yel  qualibet  quasfierunc 
latione.  ProvideBdum  crit  ne  quid  ufurpare  conencur  ex 
his  quae  ante  difcidium,  ad  Ecdeiiaspcrpetuxran^icatjs  per* 
f  jnuiflTc  maoifcftum  cfr.    Coi,  Ibeniof.  1. 1.  lit,  5. 


F  3  (s;  Bnt 


yo  The  Independency  of  the 

Cs)  B^tt  what  fays  Novatian  to  thi.<  ?  Does  he  yet 

ackaoivUdge  who  is  GoeCs  Priejis  ?  Which  is  the  Church 
anA  Houfe  of  Chrifl  ?  Who  are  the  Servants  of  Chrtfi^ 
Vphom  the  Devil  Perfecutrs  ?  Who  are  the  Chri(tians  whcm 
jintichrifi  fights  aaainfi  i  For  he  does  not  feek  after  thofe 
whom  he  has  already  fnb due d\  or  endeavour  to  overturn 
thoje  whom  he  has  already  made  his  owH'     The  Foe  and 
Enemy  of  the  Church  contemns  and  faffe  f  hy  thofe  whom 
he  has  alienated  from  the  Churchy  and  lead  out  of  it  as 
already  his  Bondfmen  and  Captives :   He  goes  on  to  provoke 
thofe  in  whom  he  fees  Chrifl  to  drceli.     Now,  if  No^a^ 
tian^  or  any  of  his  Party  had  fuffer'd  in  this  Perfecu- 
tion  under  Callus  and  F'olitfian^  or  had  not  been  per- 
mitted to  exercife  their  Fundtions  and  Miniftrations, 
S.  Cyfian  could  not  have  made  the  Sufferings  of  Cor» 
rtehus  and  his  Adherents  a  Teftimony  of  the  Righ- 
teoufnefs  of  tlieir  Caufe  above  that  of  the  Novatians. 
Would  Novatian  have  had  any  Reafon  to  think  Cor- 
nelius  to  have  been  God's  Prieft,   upon  the  account 
of  his  Sufferings,  rather  than  himfeU,  if  he  had  alfo 
fuffered  as  the  other  did  ?  It  is  plain  then,  that  the 
Emperors  Gallus  and  f^'oiufianus^  perfecuted  the  Ca- 
tholicks  and  let  the  Novatians  alone.     Yet.  although 
Cornelius  was  baniihed,  and  To  depofcd  or   turned 
out  of   his  Bifhoprick  by  a  Soveraign^  Coercive^  Irre- 
fifiihlc  Power,   the  Catholick  Chriftians  did  not  for 
that  Reafon  think  they  might  accept  Novatian  for 
their  Bifhop :  But  immediately  after  the  Martyrdom 


(0  Quid  adhaec  Novatianus,  jf'rater  Chariflimc  ?  —  Agnof- 
dtne  jarn  qui  fit  facerdos  Dei  ?  Qiias  fit  Ecclefia  &  Domus 
Chrifti  ?  Qj;'  lint  Dei  fervi  quos  diabolus  infeftet?  Qui  fint 
Chriftiam  quos  Antichriftus  impugnet  ?  Neq;  cnim  quawi{ 
illos,  <juos  jam  fubegic,  aut  geftic  cvertere,  quos  jam  fuos  • 
fecit.  Inimicus  &  hoftis  £cc!eiiag  quos  aliena?it  ab  Ecclefia  ^ 
forasduxit,  u:.  captives  &  vinflos  contemnit&  praeterit;  cos 
pergit  laccffcrc  in  quibus  Chriftuui  (crnit  habitare.   Cm, 

of 


'  church  upon  the  State^  &c.  ^l 

^iCorndlus^  which  happened  in  afhorttime  after  his 
Banifhment;  LHciH":  was  confccrated  in  his  ftead,  who 
was  alfo  banifhed,  but  lived  to  return  from  his  Ba- 
nifhment,  upon  the  Death  of  GMIhs  and  Volafiany 
ivhich  happened  not  long  after,  for  they  did  not 
Reign  a  whole  Year  j  and  then  the  Perfecution  cea- 
fed  for  a  time.  To  this  Lucius^  S.  Cyprian  alfo  writes 
and  Congratulates  him  upon  his  Return  from  his 
Banifhment;  and  amongft  other  things  fays  thus, 
(t)  We  underfland.^  our  dearefl  Brother^  and  fee  with 
the  rvhole  Eye  of  our  Hearty  the  faint  ary  and  holy  Counfels 
of  the  Divine  A'fajejly  •  whence  that  fudden  Perfecution 
fo  lately  arofe  •,  whence  the  fecnlar  Power  fo  fnddenly  fell 
upn  Cornelius  the  Bifhop  and  bleffed  A^artyr^  and  upon 
all  of  yon  :  That  to  confound  and  repel  the  Hereticks  God 
pewedy  which  was  his  Church,  who  ha  own  Bifhop^  cho- 
fen  by  divine  j^ppointment  ^  who  the  Presbyters  joined  in 
the  Honour  of  the  Priejihood  with  the  Bifljop  ;  which  the 
united  and  true  People  o/Chrift,  joined  to£ether  in  Cha- 
rity as  the  Lord^s  Flock  j  who  they  were  whom  the  Enemy 
contended  with,  who  on  the  contrary^  whom  the  Devil 
/pared  as  his  own.  Thus  we  fee  that  from  the  Begin- 
ning of  this  Perfecution  to  the  End  of  it,  the  Nova* 
tiahs  bore  no  (hare  of  it.  For  it  is  plain  by  thofe  he 
calls  Hereticks  m  this  Paflage,  he  means  them  •,  for  his 
Words  here  are  much  the  fame  in  Senfe,  with  thofe 


(0  Intelligimus,  frater  ChariflTirae,  &  tota  cordis  noftri 
luce  perfpicimuiidirinag  MajeftatisfalULaria&  fancta  confiTia  ; 
unde  illic  rc'^cntina  pcrfdcutionuperexorta  fit,  unde  contra 
Ecckfiam  Chrifti  &  Epifcopum  Cornclium  bcatum  Marty- 
rem,  vofq;  omnes  fajcularis  poteftas  fubito  prorupcrit ;  ucad. 
confundendos  Hsereticos  &  retundcndos  oftcndt-rit  Dominus^, 
quae  cffec  Ecclefia,  qais  Epifcopus  ejusunus,  diviiia  Ordina- 
tione dclcftus ;  quicum  EpifcopoPrcsbyteii  Saccrdorali  ho- 
noreconjunfti;  quis  adunatus  &  verus  Chrifti  populus  Dumi- 
nici  Gregis  Chariratc  conncxus:  Qui  cflent  quis  inimicus 
lacciTeret,  qui  contra,  quibus  diabolus  uc  fuis  parcerer,  Cjpr, 
£p.  60. 

F  4.  beforf 


7 1  The  Independency  of  the 

before  quoted  from  the  former   Epiftle,  which  arc 
exprefly  applied  to  Novatian  and  his  Followers  by 
Name :  Then  thofe  Words,  who  is  one  Bidiop^  mufl; 
refer  to  Novatian^  who  fet  up  for  the  other  Bljhop. 
We  cannot  therefore  fay,  that  the  Novatians  were  a 
fmall  tumultuous  Party  who  had  no  Sovereign  coer- 
cive Power  to  fupport  them  :  For  it  is  plain,  the  Em- 
peror was  of  JSJovatian\  Side  :  For  he  banifh'd  Cor' 
nelim^  his  Competitor,  and  put  him  to  Death*,  and 
when  Lhcihs  was  ordained  his  SuccelTor,  he  banifti'd 
him  alfo,  leaving  the  fole  Pofleflion  to  Novation  ^ 
and  yet  the  Church  looked  upon  Novatian  and  his 
Followers  to  be  as  much  Schifmaticks  whilft  they 
had  the  fole  PoITeflion  of  the  Chriftian  Churches  as 
they  were  before  or  after. 

§  XXXIX.  Then  as  to  the  Donatifts^  though  they 
were  indeed  a  titmultuoHs  Party^  they  were  far  from 
being  a  fmall  Party,  for  they  had  as  many  Bifhops  in 
Africa  as  the  Catholicks  themfelves :  And  by  Means 
of  their  CircHmcelUons  or  Banditti  were  very  often  an 
Jrrefftihle  Party  :  And  in  the  Reign  oi  Julian  had  the 
Sovereign  Coercive  Power  on  their  Side,  as  we  may 
lejrn  from  Optatus  and  S.  Anfiin^  and  all  that  have 
given  us  any  Account  of  that  Schifm.  Neither  were 
the  Meletians  of  Egypt  a  fmali  Party ^  for  they  were 
too  many  for  the  Bifhop  of  Jlexavdria^  the  Primate 
of  that  Country,  to  deal  with  ^  nor  could  the  Coun- 
cil of  A^'c^itfelf  effectually  quell  them.  («j  Dr.  Hody 
fays,  The  only  Quefiion  is^  whether  Paul  or  Apollos 
may  be  follow'd  ip/?f«  Cephas  is  in  Prifon^  and  is  rendered 
uncapable  of  atiing  as  an  Apofile  ?  And  I  fuppofe  it  is 
the  fame  thing  if  w^  ask,  Whether  it  be  lawful  to  follovf 
Cephas  or  Apollos  ip/jf»  Paul  is  in  Prifon.  For  the  Cale 
is  juft  the  fame,  and  the  Anfwer  is  very  eafy,  and 


(u)  Cfife  of  Sees  vionu    Pag,  1 2. 

fnadc 


church  upon  the  State ^  Sec.  75 

made  by  S.  Panl  himfelf.  (w)  If  j4po!!os  or  Cephas 
come  in  to  water  what  S.  ?aul  has  planted,  they  do 
well.  If  they  come  in  as  Friends  or  Afliftants  to 
S.  Paul  to  feed  his  Flock  whilfl  he  is  difabled  from 
doing  it  himfelf,  and  aft  therein  only  as  his  Compa- 
nions and  Fellow-Labourers,  they  may  and  ought  to 
be  followed,  for  fo  to  follow  tliera  is  to  follow  Pad 
alfo,  whether  he  be  in  Prifoa  or  not,  whether  he  be 
prefent  or  abfent.  But  \? Cephas  or  Jpollos  come  into 
S.  P/td's  Diftridl,  and  one  of  them  tells  the  People 
he  is  now  their  Spiritual  Father  in  Paul's  flead, 
and  they  are  no  more  to  look  upon  Paulas  their  Apo- 
ftle  or  Bifhop,  becaufe  he  is  imprifoned  and  rendred 
uncapable  ofaftingasan  Apoftle  among  them,  this 
S.  Pad  would  fay  is  (x)  (i-retchina  themfelves  beyond 
their  Meafiircy  and  hoafiing  in  another  Mans  Line, 
And  whether  it  was  ApoHos  or  Cephas  that  did  this, 
be  would  be  a  Schifmatick,  and  break  the  Band  of 
Charity,  and  therefore  though  he  fpake  with  the 
Tongues  of  Men  and  of  Angels,  he  ought  not  to  be 
followed,  for  he  could  profit  them  nothing.  S.  Paid 
was  frequently  imprifoned,  and  yet,a8 1  have  fiiewed, 
he  did  not  think  that  he  thereby  loft  his  Right  of 
Spiritual  Obedience  from  the  Corinthians ,  and 
(^y^  therefore  befeeches  them  to  he  Followers  of  him.  And 
indeed  it  would  be  a  very  hard  Cafe  if  a  Pallor 
was  to  lofe  his  Right  over  his  Flock,  becaufe  he 
is  imprifon'd,  as  S.  Pad  was,  for  doing  his  Duty  .• 
Yet  this  is  what  the  Doftor  has  pleaded  for.  Snppofc^ 
fays  he,  that  the  ejefied  Bipop  was  deprived  for  adherincr 
to  the  Truth,  and  for  oppofin^\J\Qt  or  Herefy  :  Not- 
with(landing  all  thiSy  J  ajferty  That  if  he  was  deprived  by 
a  Power  Irreftible,  a  Submijfion  to  the  prefent  PoJftJJor 
(ifotherxpife  unexceptionable}  is  lawful  and  warranted  by 
the  general  Practice  of  the  Ancients.     But  wc  have  feen 


^w)  I  Cor.  ill.  5.     (x;  2  Cor,  x.  14.  \6,     (y)  i  Cor^  xiv.  \6. 

that 


74  7X^  Independency  of  the 

that  it  is  not  warranted  by  the  Scripture,  nor  by 
the  moft  ancient  Church  in  the  Cafe  of  the  Nova, 
tiftns^  Donatifis^  and  MeletiavSj  who  were  the  firft 
that  formed  a  Schifm  by  bringing  in  a  fecond  Bi- 
fhop  into  a  full  See.  And  we  have  feen  that  S.  Cy~ 
frian  was  fo  far  from  thinking  that  the  Imprifon- 
ment  of  Cornelius  Or  Lucius  Could  give  Novatim  a 
Right  to  the  Bifhoprick  o^Rome^  becaufe  they  were 
thereby  incapacitated  to  aft  as  Bilhops,  and  Novation 
was  left  as  the  fole  Biihop  in  full  PoflefTion  of  that 
Church,  as  far  as  a  Sovereign  coercive  Power  could 
give  him  PonelTion,  by  permitting  him  at  leaft,  if 
not  authorizing  him,  to  polTefs  the  Houfes  and 
Churches  belonging  to  the  Catholicks  before  the 
Breach  (as  1  have  proved  from  the  Law  of  Conjlan- 
tine^  which  commanded  them  to  be  reilored)  and 
by  leaving  no  other  Bifhop  to  ad  in  Rome  but  him- 
felf,  that  he  makes  this  very  Thing  an  Argument 
that  Ctrnelim  and  LuctMsvjQXQ  the  true  and  rightful 
Bifhops,  and  iU^t  Novatmn  was,  not  io-^  that  God  ap- 
proved of  thofe  two  as  his  Bifhops,  becaufe  he  per- 
mitted them  to  be  imprifoned,  and  did  not  approve 
of  Novatian,  becaufe  he  let  him  and  his  Party  efcape 
the  Perfecution.  So  far  is  the  Dodor's  AlTertibn, 
ihit  thoufh  a  BiOiop  be  deprived  by  a  Sovereign  coercive 
Power  for  adhering  to  the  Truth^  yet  it  may  be  lawful  to 
comply  with  the  Succeffor^  who  is  permitted  or  autho- 
rized  by  that  Sovereign  Power  to  fupply  his  Place,  from 
being  agreable  to  the  Senfe  of  the  Ancients,  that  no- 
thing is  more  contrary  to  the  Senfe  of  truly  Pri- 
mitive Antiquity,  as  well  as  to  the  Scriptures  them- 
felves. 

§  XL.  But  after  all  there  is  no  fuch  Thing  in  this 
Cafe  as  Lrefifiible  Force.  Lawful  Sovereign  Powers 
are  indeed  always  Jrrejifiible,  fo  as  they  may  not  be 
oppofed  by  Arms  though  we  had  fufficlent  Strength 

to 


Church  upon  the  State ^  &C.        75 

to  refifl:  them  ^  (^)for  all  fuch  Rehftance  is  forbid- 
den under  the  Penalty  of  Damnation  :  But  if  by  Re- 
0Ancewc  underftand  not  complying  with  or  yield- 
ing Obedience  to  their  jufl;  Commands,  then  no  hu- 
mane Power  can  be  rrreJIfiiNc  •,  for  we  may  choofeto 
obey  God  rather  than  Man,  and  fuffer  Perfecution 
snd  all  Temporal  Penalties  they  will  inflift  with  Pa- 
tience and  Refignation  to  the  Will  of  God,  and  by 
Prayers  and  Tears  commit  our  Caiife  to  him,  as  the 
Primitive  Chriftians  did.  And  by  this  Means  they  at 
laft,  in  God's  good  Time,  which  is  always  the  beft 
and  molt  proper  Time,  overcame  their  Perfecutors, 
and  brought  the  Powers  of  the  World  into  the 
Church.  But  fhameful  Compliances  againft  the 
Truth,  which  is  what  the  Dodor  pleads  for,  never 
proved  to  the  Advantage  of  the  Church,  how  likely 
foever  in  humane  Reafon  it  might  appear  proper  to 
produce  fuch  an  Effedt. 

§  XLI.  It  is  further  objeded  by  fome,  that  the 
yevpiJJ)  Priefts  were  of  Divine  Inftitution  as  well  as 
the  Chrifiia-riy  and  therefore  as  to  their  Priefthood  as 
much  independent  on  the  Civil  Power,  yet  King  So- 
lomon depofed  the  Kigh-Prieft  A'oUthar  and  put  Za-, 
^.?Hn  his  Room.     But  if  we  look  into  the  Story  as 
related  in  the  Scripture,  we  fnall  find  that  Solomon 
did  notdepofe  y^e'/^Tf/W,  as  that  fignihes,  depriving 
him  of  his  Priefthood^  or  even  of  the  Station  he  held 
in  the  7? wi/7;  Church.     For  in  the  firit  place,  it  is 
certain  Abiathar  was  not  the  Hioh-Friefi^  but  Zadok* 
For  in  the  Time  of  David^  {a)  Zadok  was  over  the 
Aaronites^   or  whole  Family  of  the  Priefts.     And 
when  David  fled  from  Ahfalom,  and  the  Priefts  fol- 
lowed him  with  the  Ark,  though  AhtaihA/  was  there, 
yet  the  Charge  of  the  Ark  plainly  belonged  to  Zadok^ 


(z)  Kom.  xiii.  2.        (a)  i  Ch'on,  xxviii.  17. 

(^)for 


7  6  The  Independency  of  the 

(b)  for  it  was  he,  and  not  Ahiathar^  conduced  thofe 
that  bore  it  *,  and  he,  and  not  Ahi:ithar^  was  required 
by  the  King  to  carry  it  back  to  Jerufalem.  And  when 
thefe  two  are  named  together,  (c)  as  they  are  in  fe- 
veral  Places,  Zad<.k  is  always  named  firft-,  and  it 
cannot  be  thought  it  (hould  always  have  been  foif 
jibiathar  had  been  the  Superior :  Yet  we  never  read 
Ihat  AhUthttr  and  Zadok  were  the  Priefts,  but  always 
ZaJok  and  Abiaih.ir.  A  fure  Argument  that  Zadok 
was  the  High-Prieft^  and  Abiathar  but  the  Second 
Prieft.  It  is  alfo  evident  that  the  Hereditary  Right 
to  the  High-Priefthood  was  in  Zadoh^  {d)  who  was 
defcended  from  EUaz^ar  the  cldeft  Son  of  Aaron^ 
and  not  in  Jbi^thar^  (e)  who  was  defcended  from  Ithtc 
mar  the  youngeft  Son  o{  Aaron.  It  is  therefore  a 
great  Miftake  to  fay,  that  Ahiathar  was  the  High- 
Priefi^  when  it  is  fo  evident  that  not  he,  but  Zidoi, 
was  fo  all  along  in  the  Days  of  David^  and  before  this 
pretended  Depofiiion  by  Solomon.  However,  was 
he  the  firft  or  the  fecond  Prieft,  they  fay  it  is  plain 
that  Solomon  depofed  him.  Let  us  then  examine  that 
Matter,  and  fee  whether  he  was  properly  depofed  or 
not,  that  is,  either  deprived  of  his  Priefthood  or  of 
liis  Station  in  the  Jerpijii  Church. 

§  XLII.  Adonijah,  Joab  znd  Ablathar^  had  entrcd 
into  an  open  Rebellion  againfl;  I>*<Wand  Solomon^  for 
which  Solomon  thought  fit  to  put  the  two  former  to 
Death  ;  and  if  he  had  done  the  fame  by  Abiathar  he 
had  done  no  more  than  he  had  Right  to  do.  For  an 
Ecclefiaftical  Funf^ion  gives  no  one  an  Exemptioa 
from  a  due  Obedience  to  the  Civil  iNiagiftrate,  or  puts 
him  out  of  the  Power  of  the  Temporal  Laws.   And 


fb)  2  Sim.  XV.  24,  25. 

(c;  2  Sm.  XV.  29,  35,  36.    xvli.  15.  xix.  ii.    xx.  2^. 
iCkr.xv.  1 1, 
(ci;  i  Cbron.  vi.  53.  (e)  1  Chrtn,  xxiv.  3,  6. 

there- 


church  upon  the  State^  Sec.  77 

therefore  Solomon  had  an  undoubted  Right  to  infli(fl 
what  Temporal  Punifhment  on  Abiathar  for  his  Trea- 
fon  that  he  pleafed.  But  he  thought  fit  to  fpare 
his  Life,  and  only  confine  him  to  a  gentle  Imprifon- 
ment  within  his  own  Lands.  T/)  ^'^^  ''"'''  Abiathar 
the  Priefi  faid  the  KiTig,  Get  thee  unto  Anathoth  thine 
0wn  Fields',  for  thou  art  worthy  of  Death  :  But  Ivrillnot 
At  this  time  fut  thee  to  Death.  This  was  Solomon''^  Sen- 
tence which  he  pafied  upon  this  Priefl:-,  and  was 
plainly  no  other  than  a  Civil  Sentence  :  For  Confine- 
ment or  Imprifonment,  whether  clofe  or  large,  is 
undoubtedly  the  Right  of  the  Civil  Magiftrate  to 
inflicl,  and  of  no  other  \  and  this  was  all  that  Sclvmm 
did  :  He  did  not  To  much  as  take  away  his  Lands  from 
him  which  belonged  to  him  as  a  Prieft,  but  com- 
manded him  to  go  and  live  upon  them.  But  if  he 
had  deprived  him  of  his  Priefthood,  he  mufl  have 
deprived  him  of  thofe  Lands  which  were  given  by 
God  to  the  Priefts,  and  which  therefore  none  but  a 
Prieft  could  erijoy.  But  then  fay  the  Adverfaries, 
it  follows  in  the  next  Place-,  So  Solomon  thitfl  out 
Abiathar/rcwj  being  Priff  unto  the  Lord.  Very  right, 
by  confining  him  to  Anathoth  he  difabled  him  from 
executing  his  Office  of  a  Priefl  in  the  Temple  at  Je- 
y  tifalem :  But  Solomon  pafied  no  Sentence  of  Depofition 
or  Deprivation  upon  him,  w  hich  is  the  Eccleliaftical 
Sentence^  he  only  pafied  the  Sentence  of  Confine- 
ment. It  is  true,  that  Sentence  of  Confinement, 
whilft  he  lay  under  it,  hindred  him  from  cfiiciating 
in  the  Temple,  but  fo  would  a  fit  of  Sicknefs  or  a 
broken  Leg  have  done,  yet  furely  no  one  will  fay 
that  a  broken  Leg  or  a  fit  of  Sicknefs  depofes  or  de- 
prives a  Priefi;  or  Bifiiop  that  it  puts  him  out  of  the 
Station  he  held  in  the  Church,  and  yet  it  will  difable 
him  from  officiating  tor  the  Time,  and  effectually 


CO  I  ^^l'  i"'-  26. 

keep 


78  The  Independency  of  the 

keep  him  from  executing  his  Office  fo  long  as  it  lads- 
And  therefore,  notwithftanding  this  pretended  Dc- 
pofitinn,  Abiathar  was  ftill  reputed  to  be  the  fecond 
Prieft  in  the  Days  of  Solomon^  even  as  he  was  in  tise 
Reign  of  Davids  for  after  this  Confinement. to  Ana- 
thotio^  we  read  [g)  that  Z^dok  and  Aoi^thar  were  the 
Priefts  \  which  would  not  have  been  if  he  had  becQ 
deprived  of  his   Prieflhood,  or  of  his  Station  in  the 
Church,  as  well  as  hindred  from  executing  his  Of- 
fice by  Confinement.     But  they  tell  us,  that  he  mull 
have  been  deprived,  becaufe  another  was  put  into 
his  Room :  For  fo  fays   the  Text,  (/?)  And  Zadok 
the   Pnefl-  did  the  Kin^  fut  in  the  Room  of  Abiatliar- 
But  the  Original  is,  ^And  Zadok  the  Priefi  did  the 
King  give  far  Abiathar-     Which  cannot  here  mean, 
that  he  put  Zadok  into   Abiatharh  Place,  for  that 
would  have  been  to  have  degraded  him  from  the 
Office  of  High-Prieft  to  that  of  S(\'ond  Prieft.     But 
as  Z^dok   was  High-Prieft,    it  belonged  to  him  to 
fee  that  all  Offices  in  the  Temple  were  duly  perform- 
ed i  confequently  if  any  Pried  was,  upon  any  Ac- 
count, difabled  from  officiating,  he  was  obliged  to 
fee  that  Charge  performed  by  himfclf,  or  fome  other 
Prieft  whom  he  fhould  appoint.     Therefore  the  King 
having,  by  confining  Abiarhar  to  Anathoth^  difabled 
him  from  performing  the  Office  of  Second  Prieft  in 
theTemple,    direded  Zad^k^   the  High-Prieft,    to 
take  care  that  the  Office  of  the  Second  Prieft  might 
not  be  omitted  by  Reafon  of  the  Difability  of  ^/?/<»- 
th:ir.     Thus  he  gave  Z.idok  for  Abiathar^  by  requi- 
ring him  to  fee  Abiathar's  Duty  performed.     As  if 
our  King  ftiould,  for  fome  Temporal  Crime,  impri- 
fon  the  Bifliop  of  London,  and  then  bid  the  Archbi- 
Ih'jp  of  Canterbury  fto  whom  it  belongs  of  Courfe 
during  the  Difability  of  the  proper  Biffiopj  to  take 
care  of  that  Diocefe.     This  would  be  giving  the  Peo- 


pie 


church  upon  the  St  ate  ^  &c.        79 

pie  o^  London  the  ArclibiHiop  of  Camerbury  for  their 
own  Bidiop,  but  would  neither  be  depoling  the  Bi- 
fhop  of  London^  nor  putting  another  in  his  Room, 
And  yet  this  is  plainly  all  that  Solomon  did  with  Re- 
lation to  j^hiiithar. 

§  XLIII.  The  Adverfaries  to  the  Independency 
of  the  Church  finding  their  AiTertions  to  fail,  and 
not  to  be  maintainable,  have  fince  come  to  putting  of 
Queries.  And  we  are  asked,  //  ChrifJ-  appointed^  or 
his  ^poJlUs  lefty  any  Rule  in  the  [acred  Writings  for  de^ 
fofmg  ofBifliops'^.  To  which  it  may  be  anfwer'd,  That 
it  having  been  proved,  that  Chrifi  himfelf  ordain'd 
his  Apoftles,  and  Urt  them  as  he  was  fe fit  by  the  F^ther^ 
he  thereby  gave  them  Authority  to  ordain  others 
to  that  Office  as  he  had  ordain'd  them  :  And  that  it 
appears  from  the  Sacred  Writings,  that  they  adually 
did  inveft  others  with  the  fame  Office  whom  we  now 
call  Bifhops :  Therefore  if  neither  he  nor  his  Apo- 
ftles have  left  any  Rule  for  depofing  Bifliops,  or 
given  Amhority  to  any  to  depofe  them,  there  can- 
not a  Biffiop  be  depofed  ;  for  being  made  by  an  Au- 
thority derived  from  C/;r;y?,  they  mult  be  depofed 
by  an  Authority  derived  from  him,  or  not  at  all, 
otherwife  we  mafl  fet  up  an  Authority  in  the  Church 
above  Chrifi:  For  if  any  Power  on  Earth  can  de- 
prive a  Man  of  a  Power  derived  from  Chrifi^  with- 
out deriving  that  Power  of  Deprivation  from  him 
alfo,  then  has  not  Chrifi-  a  Supreme  Power  over  his 
Church,  for  there  is  another  above  him  that  caa 
undo  what  he  has  done  ,  which  it  would  be  both  ab- 
furd  and  blafphemous  for  any  Man  to  fay.  But  the 
Sacred  Writings  have  taught  us,  that  a  Bilhop  may 
fall  from  his  Bilhoprick  by  Tranfgreffion,  (*)  for  fo 
they  declare  that  JudHs{G\\  from  his  Apoltlelhip  •,  and 
that  when  a  Bifliop  fo  falls  by  Tranfgrefljon,  then  an- 

(i;  ^5.  i,  25.20, 

other 


8o  The  Independency  of  the 

other  (hall  take  his  Bifhoprick.  And  as  Cfer//?,  by 
fending  his  Apoftles  and  their  Succeflbrs  as  he  was 
fent  by  thj  Father,  plainly  gave  them  Authority  to 
make  and  ordain  Bifhops  ^  fo  he  alio  as  plainly  gave 
them  the  Power  to  judge  and  declare  when  a  Bifhop 
was  fallen  from  his  Bifhoprick  by  Tranfgr^fllon. 
Thus  (k)  Peter  and  the  other  Apoftles  judged  and  de- 
clared in  the  Cafe  of  Jndas.  It  is  true,  Judas  was 
then  dead,  and  fo  his  Bifhoprick  vacant  another  Way; 
but  they  did  not  declare  the  Vacancy  to  have  accru- 
ed from  his  Death^  but  from  his  tranfgrejfton  :  That 
was  fufficient  to  have  made  his  Place  vacant,  though 
he  had  been  ftill  alive.  Here  then  is  a  Rule  in  the 
Sacred  Writings  for  dcpofingof  Bifhops ;  do  one  has 
Authority  to  depofe  a  Bifhop  arbitrarily  or  without 
juft  Caufe,  bat  when  he  is  guilty  of  fuch  Tranfgref- 
fion  as  juftly  makes  a  Vacancy  of  his  Bifhoprick ;  then 
the  College  of  Bifhops  are  to  declare  and  judge  con- 
cerning the  Matter,  and  put  another  into  his  Place. 

§  XLIV.  Another  Query  is,  Was  not  the  judgini 
And  depoftng  of  BijJ}ops  by  Provincial  Synods  i»  the  Begin- 
ttincr^  a  Prudential  J  no  Divine  Inftitittion^  ftch  a  one  as 
the  Church  thought  to  be  heft  in  their  CircumftanceS'^  ms 
was  the  Divifton  of  the  whole  Church  into  DiftriBSy  called 
in  our  Modem  Terms-,  Diocefes  and  Provinces^  after  the 
Plan  of  the  Civil  Empire  ?  It  may  be  anfwered.  That 
I  have  already  fhewed,  that  the  Divifion  of  the 
Church  into  D^ftrids,  which  we  now  call  Diocefes  or 
Provinces^  was  made  by  the  Apoftles  themfelves,  and 
that  not  meerly  upon  Prudential  Reafons,  as  is  here 
fuggefted,  but  by  the  Diredions  ofthe  HolyGhoft^ 
and  therefore  St.  Paul  (I)  calls  his  Diflrid,  the  Mea- 
fuie  of  tke  Rule  or  Line  which  God  haddiftributea  to  him. 
And  if  herein  they  followed  the  Plan  of  the  Civil 


(k)^/?.i.  13,15.  (OiCor.  X.  13. 

Empire, 


Church  upon  the  State^  &c*        8i 

Empire,  what  follows  from  thence  ?  Only  that  they 
faw  no  Occafion  to  make  new  Meafures  and  Bounda- 
ties  for  the  World  when  they  faw  it  already  welt 
bounded  to  their  Hand.  But  ftill  they  did  not  go  to 
the  Civil  Magiftrate  to  know  which  Province  He 
Would  be  pleafed  to  allot  to  each  Apoftle.  They 
firft  made  S.  James  the  Bilhop  of  Jerhfalem^  allotting 
to  him  that  City  aiid  its  Territory  •,  and  the  othet 
Apoftles  difperfed  themrelves  into  the  other  Parts  oi 
the  World,  each  taking  fuch  a  Province  or  Number 
of  Provinces  as  was  thought  proper  among  them- 
felves.  And  when  any  of  them  had  made  fuch  a 
Multitude  of  Converts  as  were  too  many  for  his  owti 
fingle  Infpeftion  and  Government,  then  he  ordain'd 
fome  other  Perfon  to  be  Bifhop  or  chief  Spiritual  Rii- 
ler  of  fuch  a  Diftrift  or  Diocefe  within  his  Province  as 
he  thought  fit  to  commit  to  his  Charge  \  and  they  took 
care  that  no  one  fliould  meddle  in  another's  Diftrid, 
or  (jm)  fir  etch  himfelf  beyond  his  Meafur'e.  Thus  the 
whole  Church  was  divided  into  Diftrids  or  Diocefes 
by  the  Apoltlfes,  as  appeats  from  the  Sacred  Writing^; 
and  therefore  this  was  a  Divine,  not  an  Humane  Inffi- 
tution,  as  the  Qucrift  pretends,  made  upon  Prudential 
ReafOns  or  by  an  Humane  Authority,  the  Apoftles 
in  this,  as  in  the  other  Settlements  of  the  CKurch^ 
following  the  Directions  of  the  Holy  Ghoft.  So  alfo 
the  Meeting  of  Provincial  Syr;ods,  that  is,  Synods  6f 
Neighbouring  Bilhops,  to  judge  aiid  determine  con- 
cerning the  Affairs  of  the  Church,  was  not  a  meer 
Prudential  Inftitutionj  but  derived  from  the  Practice 
of  the  Apoltles  \  who,  by  the  Diredtioas  of  the  Ho- 
ly-Ghoft,  fettled  that  Method  for  deterraioing  fuch 
ControverHes  as  might  arife.  Thus^  when  a  Con- 
troverfy  arofe  concerning  Circumcifien,  i^n)  the 
Apollles  met  in  Councii  at  Jemfalem  to  determine  the 


G  Quenior^^ 


8  i  The  Independency  of  the 

Qiieftion.    And  that  they  aded  herein  not  upon  Prn- 
dential  Reafons  only,  but  by  Divine  Appointment^ 
is  evident  from  the  Decree  then  made  ^  wherein  they 
fay,  (oj  it  feemed  good  to  the   Htly'Choft  and  to   us. 
And  if  the  Holy-Ghod  had  not  dire^ed  them  to 
that  Method  of  ending  this  Matter,  they  vyould  not 
have  enforced  their  Decree  with  his  Authority.    Is 
the  Holy-Ghofl:  to  be  made  the  Author  6f  a  meer 
Prudential  Conflitution  ?  They  had  alfo  an  exprefs 
Warrant  from  Chrifi  thus  to  determine  Controver- 
iies  of  the  Church  by  meeting  together  in  Synodical 
Aflembliesii  and  he  had  promirecl,(/>)71?/i?  vphere  two 
4>r  three  JJionld  fo  meet  together  in  his  Name^  he  wonld  he 
in  the  midfi  of  them.    Not  only  to  determine  Matters 
of  Faith,  Doctrine  or  Praftice,  fuch  as  are  mention'd 
to  have  been  determin'd  in  the  Apojftolical  Synod, 
but  to  hear  and  determine  Differences  between  Man 
and  Man,  (^^and  to  examine  Witnefles,  confequent- 
ly  to  judge  of  all  Matters  wherein  the  Church  may  be 
concerned.    And  therefore  as  the  Chnrch  is  con- 
cerned to  know  whether  a  Bifnop  is  fallen  from  his 
Bifhoprick  by  Tranrgrcflioa  or  not,  they  niuft  there- 
by  receive  a  Power  to  determine  that  alfo.     For 
finccthe  Scriptures  teach  us,  that  the  Apofclesand 
their  SuccefTors  the  Bi/hops,  were  fent  by  Chrifi  even 
as  he  was  fent  by  the  Father,  that  is^  were  appoint- 
ed to  govern  the  Church  under  him  as  the  fupreme 
Head,  for  {o  the  Words  muft  mean,  or  they  mean: 
nothing  ^  and  he  had  before  direckd,  that  in  Matter^' 
of  Spiritual  Judicature,    they  fnould  meet  two  or 
three,  or  more,  to  hear  and  dctei  mine  fuch  Caufes, 
and  promifed  to  be  in  the  midlt  of  them  to  ratify  and 
confirm  their  judg,ment  when  fo  met  in  his  Name, 
fr)  and  to  hind  or  loofe  in  Heaven  what  theyjljould  at  fu€h 


(o)  j4(l.  XV.  2o.  (p)  Mjctt.  XY  ii.  20. 

(q>  Matt,  xviii,  16.        (rj  tA.ttt.  xviii.  i3. 

Meetinz^ 


Church  upon  the  State^  &C."  8  ^ 

Meeiings  hind  or  loefe  on  Earthy  it  is  plain  that, he 
authorized  them  to  meet  in  Synods  Provincial,  Na- 
tional or  Oecumenical,  according  as  they  cbnve- 
nienily  might  da,  to  judge  all  Spiritual  Caufes.,  And 
whether  a  Bifliop  has  been  guilty  of  fuch  a  Tranf- 
greflioii  as  may  forfeit  his  Bilhoprick,  is  certainly  a 
Spiritual  Caufe,  and  which  the  Apoftles  did  judge  ia 
the  cafe  of  Judas  •  it  is  evident  then  that  the  Judging 
and  Defoftng  of  BiJJjops  by  Provincial  Synods  in  the  Bearn" 
ning^  was  not  a  meer  Prudential^  but  aDizl^e  Infiituticn^a^ 
was  alfo  the  Divijion  of  the  whole  Church  into  certain  Di" 
firths  called  in  our  Modern  Terms  Diocefes  and  Provinces^ 
after  the  Plan  of  the  Civil  Empire.  As  I  have  already 
proved. . 

§  XLV.  It  isalfoasked.  Bid  not  the  Emperors  when 
thty  became  Chrifiian^  yield  the  Craifes  of  BijhopSy  asfor^ 
merly  to  Synods y  out  of  meer  Favour^  and  oa  looking  upon 
them  to  be  abler  Judges  of  Matters  that  concerned  the 
Faith  and  Difcipline  of  the  Church  than  the  Heathen  Ma» 
giflrates^  who  were  then  moflly  pcjfiffed  of  thofe  Offices 
under  the  Chriflian  Emperors  ?  I  have  already  proved 
in  the  Anfwer  to  the  former  Queftion,  thatBilliop^ 
bad  a  Divine  Right,  or  a  Right  by  Divine  Inftitu- 
tion,  given  by  Chrifl:  himfelf,  to  meet  in  Synods,  to 
hear  and  determine  Spiritual  Canfes.  And  therefore 
when  Chriftian  Emperors  confirmed  that  Right  by 
their  Civil  Laws,  it  was  not  a  Matter  of  meer  Favour, 
but,  what  they  were  obliged  to  as  Chriftians  \  if  they 
had  not  done  it,  but  had  gone  about  to  have  taken 
that  Right  from  them,  they  would  in  that  particular 
have  reje(f\td  the  Authority  of  Chrifl  who  gave  theai 
that  Right  fome  hundreds  of  Years  before  there  was 
a  Chriftian  Emperor.  For  he  made  them,  and  not 
the  Emperor  and  his  Officers,  v/hether  Heathen  or 


(r)  >»lat.  xviii.  18, 

G  2  Chrillian4 


84  The  InJependsncy  of  the 

Chriftiao,  the  only  Judges  of  what  concerned  the 
Faith  and  Difciplineof  the  Church.'  Chn/I  and  his 
Apoftles  fettled  the  Faith  andDifciplineot  the  Church 
without  the  Empeior  or  any  other  Civil  Magiftrate 
whatfoever :  And  (s)  coMmitted  the  fmne  to  faithful 
Aien-^  the  BiHiops  and  Paitors  whom  they  appointed 
to  fucceed  them,  who p)0!tld  he  able  10  teach  others  al/o. 
And  when  the  Emperors  became  Chriflian  they  re- 
ceived and  embraced  the  Faith  and  Difcipline  thus 
fettled  by  Chrift  and  his  JpoflLs^  and  conveyed  down 
to  them  by  the  Bifhops  who  fucceedcd  them.  There- 
fore thcChriftian  Emperors yittdtng  the  Cunfcs  of  RU 
Jljnps  to  Syfiodf^  M  to  what  concerned  the  Faith  and  Difci- 
pline of  the  Churchy  w;is  no  matter  of  meer  Favour, 
but  a  Right  which  they  received  from  Chrifl.  But 
their  yielding  the  Caufes  ol"  Bifhops  concerning  Civil 
Ivlatters  to  Synods,  was,  1  confefs  a  Matter  of  meei* 
Favour,  and  that  the  firft  Chriilian  Emperors  did, 
as  jndging  it  not  fo  proper  to  permit  the  Heathen 
Officers  to  be  Judges  of  Bifhops  in  any  Matters.  And 
inany  Governors  of  the  Provinces  were  Heathen  long 
after  there  were  Chriflian  Emperors.  And  this  Di- 
llindtion  will  help  to  folve  the  next  Queflioti. 
Which  is, 

§  XLVI.  Did  not  the  Chr'flian  Emperors  however^ 
iohenthey  faw  Reafon^  interpofe  in  fhe  Caufes  of  BiJljopSy 
and  determine  them  in  ancther  Way  from  the  firfi  Frt- 
'vincial  Flan  ?  Did  not  Conftantine;i'>'  Inftanee^  the  fir (i 
Chrijiian  Emperor^  order  the  Caufe  of  S-  Athanafius, 
Jl^etropolitan  of  Egypt,  to  be  heard  by  certain  Esfierrt 
Bifhops^  whom  he  appointed^  and  at  a  Place  remote  from 
the  Province  of  Athanafius?  To  this  it  may  be  an- 
fwer'd.  That  a  Civil  Cognifance  of  all  Caufes,  even 
the  moft  Spiritual  that  can  be  imagined  belongs  to 

"^     >  -  I    — — ■ > 

(s )  2  Tim.  ii,  2, 

every 


Church  upon  the  St  ate  ^  &.C.  85 

every  Sovereign  Prince^  as  I  have  (hewed  in  the  Be- 
ginning of  this  Difcourfc,  whether  he  be  Heathen 
or  Chrifiian^  and  he  may  take  Cognizance  of  it  in  fuch 
Manner  as  to  him  feems  moft  Expedient.  And  there- 
fore if  an  Emperor  wasdifpofed  to  take  Cognizance  of 
the  Faith  ofanyBifhop,  he  was  not  bound  to  do  it  in  a 
Synod  of  that  Province,  where  the  Bifhop  lived, 
which  was  the  regular  EcclefiafticaJ  Method  ^  bujt 
might  examine  him  by  himfelf,  or  appoint  his  Privy 
Council,  or  an  Inferior  Magilt:  ate  to  do  ic  j  or  if  he 
thought  it  proper  to  have  him  examined  or  tried  by 
Bifhops,  he  might  pick  out  or  Name  what  Bi(hops 
he  thought  fit  for  that  purpofe  •,  for  fuch  Trial 
would  be  only  for  the  Emperoi  s  Satisfadion,  and 
enable  him  to  judge  whether  he  Ihould  pafs  a  civil 
jiidicial  Sentence  upon  him  or  not:^  as  whether  he 
ihould  condemn  him  to  Fine,  Imprifonraent,  banilh- 
mentor  Death,  or  any  other  Temporal  Punifhment 
which  the  Civil  Magiftrate  only  can  inflict.  And 
vyhen  a  Civil  IMagiftrate  is  applied  to  on  fuch  Occa- 
lions,  he  muft  inform  himfelf  in  the  Matter  by  fuch 
Methods  as  he  thinks  befl",  and  is  no  more  tied  up  by 
Ecclefiadical  Rules  in  the  Cafe  of  a  Bifhop,  than  in 
the  Cafe  ot  any  other  Man-  Now  the  Complaints 
againit  j^thanajim^  which  were  made  to  Ccrijiariuue.^ 
and  tor  theExamination  of  which,  he  called  a  Council 
of  the  Eiftern  Bifhops,  ai^d  ordered  them  to  qllcmble 
at  7}rf,  (which  is  the  cafe  particularly  referred  to 
by  the  Queriflj  were  of  this  fort,  (t)  Ihey  firit  ac- 
cufed  AthanafiHs  oi  levying  Mpney  in  r.^^yft  for  the 
ufe  of  one  that  was  going  about  to  ufurp  ihe  Empire  •, 
for  which  Athur/aJJus  was  immediately  fummoiied  to 
Cof7jiafit!f7ople^  heard  and  tried  by  the  Emperor  him- 
felf, and  being  acquitted,  was  fcnt  back  to  I -is 
Dioccfe.  Then  he  was  accufed  of  cutting  off  a 
Man's  Hand,  of  getting  a  Wench  with  Child,  and 
Other  Matters,  which  deferved  not  only  d  Spiritual 

(c)  Theod.  Hifl.  Ecclel'.  tap.  26,  27,  a8,  29)30,  31. 

Q  3  Cenfurq, 


86  The  Independency  of  the 

Cenrure,but  to  be  correded  by  the  Secular  Judge,if 
they  could  be  proved  :  Thefc  things  Conflantine  or- 
dered to  be  tried  before  the  Council  of  Tyr<r,  where 
[Athanafms  alfo  cleared  himfelf,  by  (hewing  that  thq 
Man  whom  he  was  accufed  to  have  maimed,  had 
both  his  Hands  fafe  and  found.     And  when  the 
Wench  who  pretended  he  had  got  her  with  Child 
came  to  give  her  Evidence  againlt  him,  it  appeared 
that  (he  knew  him  not,  and  calling  another  Man  by 
bis  Name,  charged  that  Man  with  it.     Then  Athtt^ 
nafius  went  to  the  Emperor  to  fatisfy  him  concern- 
ing thefe  Matters  ♦,  and  there  his  Adverfaries  brought 
a  new  Accufation  againft  him,  as  that  he  had  prohi- 
bited the  Carriage  of  Corn  from  ^gyff  to  CajUmU 
nople!    The  Emperor  hearing  this,  and  believing  it, 
without  any  further    Examination  of  the   Matter, 
haniihedi  ^thar?afii(s  to  Trevts  la  GaUU.    Now  what 
was  there  in  all  this  but  a  meer  Civil  or  Secular  Ju- 
dicature, which  undoubtedly  belonged  to  the  Em- 
peror ?  And  he  might  try  fuch  Caufes  in  what  man- 
ner he  thought  fit^ 

§  XLVII.  But  then  it  is  asked,  DU  not  the  Em- 
peror Gratian  in  the  fourth  Century^  when  the  Jlcmnefs 
6f  Proceedings  by  Synods^  wm  become  a  Grievance^  ordain 
hy  his  Civil  Ahthority^  that  Damafus  Bijljop  of  Rome, 
and  any  five  o^  feven  Bifoeps  with  him^  Jhould  be  fuffi-^ 
cient  for  depofm^  of  Eijhops  ?  And  did  not  the  Roman 
Synod  then  fitting  readily  accept  that  ConfUtution  ? 
Now,  for  my  part,  'tin  I  fee  a  Subftantial  Proof  of 
this  pretended  Ordinance  of  Gratian^  (  but  it  is  not 
the  Bufinefs  of  a  Querift  to  prove  any  thing)  1  ftiall 
fay  that  Emperor  never  made  any  fuch  Decree,  por 
was  there  any  Council  of  Rome  that  accepted  it.  But 
this  I  do  find,  («y  That  as  foon  as  Gratian,  upon  the 
Death  of  his  Uncle  yaUnsy  came  to  the  Ponellion  of 

(n)  Theodo  Hift.  tcclef.  1.  < .  c.  2c' 

the 


Church  upon  the  Stat£^  Sec.         87 

the  whole  Empire,  he  thought  fit  to  take  the  Catho- 
lick  Church  which  f^detis  had  perfecuted  into  his  Pro- 
tedion.     And  forafmuch  as  Salens  had  banifbed  al- 
mofl:  all  the  Catholick  Bilhops  within  his  Part  of  the 
Empire,  or  at  lead  puttheraout  of  the  PofTefrion  of 
their  Churches,  Gratian  thought  proper  to  reltore 
the  Catholick   Bifhops  to  thofe  Poltcffions  out  of 
which  they  had  been  unjuftly  ejcded-    And  foraf- 
much  as  all  the  Catholick  Bifhops  were  known  to  be 
of  one  Communion,  and  to  hold  no  Communion  with 
the  Arians^  or  any  other  Hereticks  or  iichifmaticks : 
Therefore  whoever  held  Communion  with  a  Catho- 
lick Bifhop  was  efteemed  to  be  a  Catholick  himfelf 
by  all  Perfons  i  For  thi«  PvCafon,  that  the  Governors 
of  the  feveral  Provinces  of  the  Empire  might  know- 
to  what  Bifhops  they  were  to  give  PofTtfllon,  he 
made  a  Law  by  which  he  ordered  nil  the  ejeth'd  Vaflcrs 
to  return  from  BHnijhment,  and  that  they  f-iouldbe  rcftored 
to  thetr  Flocks  •   and  that  the  Holy  Churches  jlxiidd  be  dc' 
l/vered  to  fuch  as  embraced  the  Commid'fiion  of  Damafus. 
This  is  the  whole  Decree  of  the  Emperor  Gratitin 
that  I  can  find  conce.rning  this  Matter  •,  not  a  Word 
vA  Damafus  ov  any  fve  or  jcven  Bi(Jwps  with  him  to  de- 
pofc  a  BiJJjop  ^  not  a  Word  of  afiy  Roman  Sy/iod  fttltia 
at  [hat  Time^  and  accepting  this,  CorifrltHti.on  \  that  is  all 
Dream  and  Fidion.     And  now  what  is  there  in  all 
that  Gratianii\(S  but  what  is  purely  fecular,  and  be- 
longs to  the  Civil  MagiHrjate?  and  therefore  he  might 
proceed  in  it  in  fuch  a  Way  as  liked  him  bell.    He 
neither  made  nor  depofed  any  Bilhop  :  He  prcteiidr 
ed  not  to  tike  away  the  Relation  between  a  Bifliop 
and  his  People,  but  only  rcftored  thcriglitfijl  Pallors 
to  their  prcpxT  Flocks,  from  which  they  hjd  been 
banifhed.     And  becaufe  fojiic  might,  upon  this  Im- 
perial Favour,  pretend  to  be  Catholick  Billiops  that 
really  were  not  fo,  what  better  Pvule  could  he  give 
the  Governors  of  his  Provinces  on  this  Occanori, 
than  to  direct  them  to  rellore  fuch  Bifnops  as  were 
G  4  ia 


88  The  ladependency  of  the 

\a  the  Communion   of  Damafns^  the  Catholick  Bi- 
Ihop  of  th«  Imperial  City?  The  Church  even  in  the 
Kcign  of  Heathen  Emperors  never  pretended  to  cje<5 
Hereticks  out  of  Houfcs,  Lands  or  Edifices  which 
they  had  got  or  kept  Pofleffion  of,  though  they  were 
fuch  Things  as  were  notorioufly  known  to  belong  to 
the  Church  •,  (tp)  as  we  learn  from  the  famous  Cafe 
pf  P aulas  Samofntenus :  He  being  accufed  of  Herefy, 
a  Council  was  alTembled  to  try  and  examine  that 
Matter :  They  found  him  guilty,  and  accordingly 
depofed  him  and  ordained  Dcmnus  in  his  Room.    But 
Tml  having  PoftelTion  of  the  Epifcopal  Houfe  would 
pot  quit  it.    Neither  did  the  Bifh^^ps  pretend  that 
by  their  own  Authority  they  could  f  jed  him  from  it: 
But  they  applied  to  the  Emp^^ror  Aitrelia^^  an  Hea- 
then   and  noc  long  after  a  Perfccutor  of  the  Church  \ 
and  he  ordered,  that  PolRITiOii  Ih^uU  be  given  to 
hin^  to  whom  the  Bifliop  oi  Rome  and  the  other  Bi- 
flops  of  Italy  Ihoulddireft  *,  which  was  done  accord- 
ingly, and  Domnus  obtain'd  the  PoflefDon.     May  it 
not  now  as  well  be  asked.  If  ^urclian,  an  Heathen 
^mperor,  did  not  authorize  the  Bifliop  of  Rome^  and 
the   Bifliops  of  Italy  to  depjfe  the  Bifhop  of  j4nti' 
och^  as  to  ask  if  6'r^f //««  did  not  authorize  jD^m^i/^/, 
and  Five  or  Seven  Bilhops  moretodepofe  any  Bifhop?. 
^ut  the  plain  Anfwer  is,  That  the  Bifhop  was  depofed 
and  the  Communion  fettled  in  a  regular  Eccletiaftical 
ftjethod  according  to  Divine  Inftitution,  before  Jure- 
lian  was  applied  to  in  the  Cafe.     And  then  when  he 
Was    t6   judge  concerning  the  Right  of  PodefTion, 
he  took  fuch  a  iMethod  for  examining  the  Merits  of 
the  Caufe  (as  far  as  he  was  conceded  in  it)  as  to  him 
feemcd  moft  proper-     And  if  ylurelian  would  have 
given  no  judgment  at  all,  or  had  given  a  wrong 
Judgment,  and  confirmed  Pauhsin  his  mijuft  PoflTejU 


Q\i)^ufeb.  mfi.  Etclef.  I.  7.  c.  50. 

lion, 


Church. upon  the  State ^  Sec        S^ 

flon,  this  would  have  made  no  Alteration  in  the  Mat- 
ter of  Communion.  Thofe  that  had  communicated 
with  Domnus^  would  have  been  the  Cathclkks^  and 
thofe  who  had  adhered  to  Pmlns^  the  Schifmaticks, 
which  way  foever  the  Emperor  had  judged.  And 
foit  was  in  the  Cafe  or  Gratian  the  Chriftian  Emperor. 
His  Decree  did  not  make  the  Orthodox  of  the  true 
Communion,  nor  the  Arians  of  the  falfe  one.  The 
Orthodcx  were  as  much  the  true  Communion  under 
Valens,  who  perfecuted  and  ejefted  them,  as  they  were 
wnd^zxGratian  that  reftored  and  proteded  them.  The 
different  Edicts  of  thefe  two  Emperors  made  no  Dif- 
ference in  this  Cafe.  And  the  ArUm  were  as  much 
Hereticks  and  Schifmaticks  under  an  ArUn  Emperor, 
who  gave  them  PoirefTion  of  the  Churches,  as  they 
were  under  an  Orthodox  Emperor,  who  ejeded 
them  out  of  the  Churches.  And  the  Cafe  was  the 
fame  here  under  Queen  £liz.ab(th^  which  is  the  next 
Query  1  fhall  confider. 

§.  XLVIII.  It  is  asked.  Was  the  Church  of  EngUnd 
Schifmntick  under  Queen  Elizabeth,  when  flie  in  ParlU' 
mem  deprived  fever  at  Bi(ljofs  for  not  ackporvledging  her 
$Hpremacy  ?  Did  even  the  Roman  Catholicks  that  que- 
fiioned  the  Queen  s  Title  at  that  Time  or  afterwards  an 
that  Score  of  depriving  the  Biflmp  feparate  from  the  eff^a- 
blifljed  Prayers  ?  Were  the  Acis  of  the  Bifliops  that  filled 
the  Sees  of  the  deprived  Bifljops  Invalid^  or  their  Ordina- 
tions under  this  imagined  Schifm  null  ?  But  I  defirc  the 
QueTift  to  inform  me  who  imagines  that  there  was 
^ny  Schifm  made  at  that  Time?  And  I  fhall  anfwer 
in  dired  Terms,  That  the  Chmch  ©/England  rvas  not 
fchifmatick  under  Qheen  Elizabeth,  though  /J;e  and  her 
Parliament  deprived  fever d  Bifiiops  for  not  acknov?ledgin<T 
her  Supremacy.     And   therefore  the  Atls  of  the  Bifjiops 
that  filled  the  Sees  of  the  deprived  Bifljops  were  not  Invalid 
or  Null  in  any  refpe^.     And   as  to  what  the   Roman 
fatholicks  did  upon  that  Occafion,  1  think  our  Caufe 

not 


9©  The  Independency  of  the 

not  at  all  concerned  in  the  Cafe.  If  they  were  guilty 
of  any  Inconfiftency  in  their  Aftings,  what  is  that 
to  thofe  who  are  not  of  their  Communion  ?  I  fliall 
therefore  proceed  to  confider  this  Cafe  more  par- 
ticularly without  any  Regard  to  the  Compliances  of 
the  Romamfis  in  the  firft  Year  of  Queen  EUz^abeth\ 
Reign  ^  for  none  of  them  that  we  read  of  came  to 
the  Publick  Prayers  after  the  Tenth  Year  of  her 
^leign.  But  if  they  had  all  come  to  them  even  to  this 
Day,  what  is  it  to  the  Purpofe  ?  Arc  we  that  have 
folemnly  renounced  Popery  and  all  the  Corruptions  of 
the  Romiflj  Church  to  be  diredcd  by  the  Pra(fi:ice  of 
thofe  who  continue  in  that  Communion  ?  No,  it  is  the 
Scriptures  and  the  Pradice  of  the  truly  Primitive 
Church  f:>unded  on  the  Scriptures  that  muil  be  our 
Guide  in  this  as  well  as  other  Matters.  But  I  fuppole 
this  Qaeriil:  would  have  the  World  think  that:  all 
who  are  for  the  Independency  of  the  Church  upon 
the  Strife  are  Favourers  of  the  Church  of  Rome. 
Whereas  it  was  the  Church  of  Rome  which  firft  de- 
llroyed  the  true  Primitive  Independency  of  the 
Church,  and  l.et  in  the  Regale  upon  it,  that  by  join- 
ing with  the  Princes  of  the  V/orld  to  fupprefs  the 
Power  of  other  Bifhops,  they  might  raife  the  Pontifi- 
cate or  Power  of  the  Roman  Bllh)p  to  an  higher  Pitch 
thaa  it  could  have  obtain'd  by  any  other  Me  ins.  And 
Were  the  Church  reftored  to  her  true  Primitive  in- 
dependency, Popery  mud  fall  of  Courfe.  For  Po- 
pery is  built  on  the  Deftrudion  of  Provincial  Synods, 
which  was  the  higheft  Handing  Authority  of  the 
Church,  till  the  Patriarchs  firft,  and  then  the  Popes 
ufurped  upon  them. 

But  to  return  to  the  Affair  of  Qpecn  EUzjiheth. 
The  Englip  Church  having  long  groaned  under  the 
Papal  Tyranny  which  had,  by  gradual  Methods, 
been  permitted  to  ufurpupon  thciljghts  of  all  the 
Jhlhops  of  the '  if ''<?//,  as  well  as  upon  Princes,  tiie 
Bifliops  of  tlih  Realm  in  the  Reign  of  King  //<?»- 


church  upon  the  State^  Sec.  91 

ry  Vlll.  joined  with  that  Prince  to  caft  off  that  Yoke 
fo  contrary  to  the  original  Rights  and  Privileges  of 
all  Provincial  or  National  Churches,  and  to  renounce 
that  Obedience  which  the  Pope,  contrary  to  the 
Laws  of  God  and  Man,  had  exadled  from  them. 
They  found,  that  in  the  Primitive  Church  all  Pro- 
vincial Churches  were  fo  far  independent  upon  each 
other  as  to  own  no  Superiority  of  one  Provincial 
Church  or  Metropolitan  above  another  ^  but  Matters 
were  finally  determined  in  the  Synod  of  each  Pro- 
vince, and  they  held  a  fraternal  Communion  without 
any  other  Subordination,  than  that  of  the  Suffragans 
of  each  Province  to  their  refpedive  Metropolitans 
or  Archbilhops  ^  that  when  they  nuet  in  larger  Sy- 
nods, as  they  fometimes  did,  it  was  in  a  Fraternal 
way  ;  and  though  at  fuch  Times  it  was  ufual  to  give 
the  Primacy  of  Honour  or  Place  to  the  Bifhop  of  the 
greatefl  See,  fuch  as  at  that  Time  were  Rome^  j4n. 
tioch  and  Alexandria ;  yet  this  gave  them  no  Jurifi 
didion  over  other  Metropolitans  or  their  Synods ; 
nor  was  any  Province  bouiid  by  the  Decrees  of  thoftf 
larger  Synods  any  further  than  they  had  bound 
themfelves  by  their  Delegates  whom  they  had  fent 
thither  to  confent  for  them,  or  afterwards  freely 
received  them.  This,  when  Learning  began  to  re- 
vive, our  Biljiops  difcovered,  and  therefore  juftly 
refufed  to  allow  the  Pope  or  any  other  foreign  Bi- 
fhop any  Jurifdidion  in  this  Realm,  though  they 
fe.emed  not  unvvillinjg  to  have  held  a  fraternal  Com- 
munion with  him,  if  that  would  have  been  accepted ; 
but  nothing  but  a  Submiffion  to  the  pretended  Ju- 
rifdidion  of  the  See  of  Rome  would  fatisfy  the  Pope, 
and  tbst  being  juflly  denyed,  the  Communion  was 
broke  and  a  Schifm  formed.  But  the  Schifm  is  not 
to  be  laid  to  the  Charge  of  the  Englijij  Bilhops  v;ho 
only  afrerte4  thcif  own  Independent  Right,  and  re- 
fufed not  a  Fraternal  Communion  with  the  Pope, 
but  he  with  them :  So  that  from  that  Time  the  Pope 

and 


9  5  T^he  Independency  of  the 

and  his  Adherents  commenced  Schifmaticks  with 
relation  to  the  EngUjlj  Church,  and  the  Schifm  muft 
be  charged  upon  him  for  refufing  to  communicate 
with  this  Church,  only  becaufe  fhe  would  no  longer 
bear  bis  Ufurpations  and  Encroachments  upon  her 
"Primitive  Liberties.  After  this,  upon  further  En- 
quiry into  the  Scriptures,  and  the  Practice  of  the 
Primitive  Church,  our  Biihops  alfo  found  that  many 
Errors  and  Corruptions  both  in  Doftrine  and  Difci- 
pline  had  been  introduced,  thefe  in  the  Reign  of 
King  Edward  V\.  thy  took  care  to  reform,  endea- 
vouring to  reduce  all  to  the  true  Primitive  Pattern 
about  the  Time  of  the  Council  of  iV/Vf  ^  and  in  all  Pro- 
bability had  reduced  it  exaftly  to  that  Plan  if  they 
would  have  depended  on  their  own  Learning  and 
judgment,  and  had  not  fent  for  A^anyr  and  Bucer 
to  confult  with  on  this  Qccafion.  However,  as  it 
was,  'twas  a  very  good  Reformation,  and  brought 
this  Church  nearer  to  the  Primitive  than  any  Church 
at  that  timq  or  now  in  the  World.  And  thouglj 
I  conceive,  that  it  has  fome  Defeds,  and  might  be 
made  more  Primitive  ^  yet  it  has  all  Things  ne- 
ceflary  to  Salvation.  But  this  Reformation  of  our 
Church  more  enraged  the  I'aiifis^  who  inllead  of  be- 
ing brought  to  a  Sight  ot  their  Errors  by  it  and  to. 
the  Corre(fiion  of  them,  became  more  obfiinate  and 
conhrm'd  all  their  Corruptions  and  Errors  in  th^ 
Council  of  Trent^  making  them  alio  Articles  of  Faith, 
and  thereby  adding  Herefy  to  their  Schifm.  So  that 
our  £w^//j7j  Church  became  the  only  Church  in  this 
Part  ot  the  World  with  w'ich  a  Man  could  fafely 
communicate,  all  the  reft  havin;^  either  no  BiQiops  tp 
be  the  Centres  o.f  Unity  and  Communion,  as  the 
Reformed  abroad,  both  iMthtrans  znd  Cdvinijf:^  or 
oaly  fuch  Bifhopsas  were  both  Hereticd  2i\-[^  Schifma- 
tical  as  the  Fapifis,  wborefufcd  Communion  with  us 
meerly  becaufe  we  thought  proper  to  edit  off  the  Pa- 

pal 


I 


C\mch  upon  the  State^  &.C.        95 

al  Ufurpation,  and  thote  corrupt  Novelties  they 
..ad  introduced,  and  refolved  to  be  guided  by  the 
Scriptures  and  Practice   of  the  JPrimilive  Church. 
When  Qiieen  A'fary  cattie  to  the  Crown  (he  turned 
out  the  Catholick  and  Orthodox  Biiliops  which  her 
Brother  King  Edward  left  in  PofielTlon  of  the  Bifhop- 
ricks.     Soriie  of  thefe,  as   Crahmer^  ^id!ey^  Latimer^ 
Bcoper  and  Farrar^  file  condemned  to  the  Flames  •, 
others,  as  Barlnvp^  Scory^  and  CoverdaU,  fhe  forced  to 
fly  10  fave  their  Lives.     Bat  it  was  the  Catholick, 
Orthodox  refoimed  BiPnops  that  were  (till  the  right- 
ful Bifhbps  c^'the  Church  oi EmUnd^  and  the  Bifhops 
with  whom  the  Martyrs  of  that  Reign  held  Communi- 
on and  owned  for  their  Bifhops.  The Popifh  Bifhops, 
though  pbHelled  of  the  publick  Churches  and  Reve- 
nues, and  undet-  the  Protection  of  the  State,  were 
iieverthelefs  the  Schifmaticks  as  well  as   Hereticks 
who  intruded  into  the  Sees  of  the  Catholick  and 
Orthodox  Bifhops.     So  that  whenQjieen  EUz^aheth 
came  to  the  Crown,  and  with  the  Coiifent  of  her 
Parliament  turned  out  the  Popi(h  Biftiops  arid  rcflo- 
red  the  Catholick  Orthodox  Bilhops  to  their  Flocks  : 
She  acted  but  as  a  good  Prince  ought  to  do,  reftoring 
and  protefting  the  true  Bifliops  and  the  true  Reli- 
gion,   and  e)e(!!ting  and  difcouraging  falfe  Bifhops 
and  falfe  Religion.     And  had  Qs^z^^  EUz^abeth  ftill 
continued  the  Popiih  Bifhops  in  their  feveral  Bifhop* 
ricks  as  Qiieen  Ma-^y  did,  no  true  Catholick  and  Or- 
thodox Chriflian  who  held  fafl'  to  the  Communion  of 
the    truly   Primitive,    Catholick,    and    ApoHolick 
Church  of  C/>7/y?,  to  which  Coniihunion  our  reform- 
ed Bilhops  had  returned,  could  haVe  commuriicatrd 
with  them  without  Sin,  both  as  they  were  Schifmati- 
cal by  Intruding  into  full  Sees,  Or  had  joyned  Com- 
munion with  thofe  that  did  fo,  and  as  the  Terms  of 
Communion  which  they  imj  (k'.j^upon  their  Spiri- 
tual  Subje(^ts,   Were  fin'ul,    and  lucii   as  could   not 
be  lawfu-lly  complied  tviih.     i>o  that  v\hcn  Qjiwen 
Elh.abeth  CdnrjC  to  the'  Cr  jA'ii  \\v.i  did  not  p  sKe  Ihe 

B;ihop- 


94  *t'he  Independency  of  the 

Biftopricks  vacant,  but  found  them  fo  as  to  all  Spi» 
ritual  Power  ;  for  an  Hcretick  or  Schifmatick  cannot 
fill  a  Biftiop's  See  though  he  get  PoUefTion  of  it.  But 
fhe  found  feveral  Heretical  and  Schifmatical  Bifhops 
poiTelTed  of  the  Temporalties  of  the  E^jfllf,]  Bifhop- 
ricks,  and  that  fhe  and  her  Parliament  deprived  them 
of,  and  put  Catholick  and  Orthodox  Bifhops  into 
them.  And  we  all  agree,  that  PofllfTion  of  Tempo- 
ralties, when  unjuftly  and  forceably  detained  from 
the  right  Owners,  muft  be  given  by  the  Civil  Magi- 
ftrate,  who  alone  has  the  Power  to  do  Right  to  thofe 
that  fuffer  Wrong  in  fuch  Cafes.  And  the  Primitive 
Chrijiiam  allowed  this  even  to  Heathen  Princes,  that 
they  alone  could  forceably  ejedt  fuch  as  had  gotten  a 
wrongful  PofTefTion  of  the  Temporalties  of  a  Church, 
as  we  have  feen  before  in  the  Cafe  of  P aulas  Sawofatc^ 
nhSf  when  they  applied  to  the  Em\)eror  Karelian  to 
eje&  him  out  of  the  Epifco^al  Houfe  at  Amioch. 

§  XLIX.  But  then  it  is  further  asked,  IfSchifm  ren^ 
ders  the  Adminiftration  of  all  Minifterial  Offices  in- 
cfFeflua),  and  if  the  Pretenfions  of  more  than  one  to  the 
fame  See  makes  a  Schifm^  what  Jljall be  faid  for  the  Orders 
tifthe  Englifh,  and  indeed  of  the  whole  Weftern  Churchy 
which  were  rtceivedfrom  BijJjops  in  Communion  with  An- 
tipopes  rvhe  kept  up  a  Schifm  jot  fevt'jty  Tejirs  together  ? 
Were  the  People  all  this  Time^  and.  fince^  dcyrivedof  all 
Benefit  of  Divine  Ordinances  without  their  Fault  .<*  To 
this  it  may  be  anfwered.  That  Orders  given  and  re- 
ceived in  Schifmi  though  inefiedual  for  that  Time, 
as  S.  Panl  teaches,  that  all  Gifts  and  Graces  are, 
where  Charity  is  wanting,  which  cannot  be  had 
in  Schifm,  for  the  Apoftle  particularly  applies  it  to 
that  Cafe  ■,  yet  are  not  therefore  wholly  Null  and  In- 
valid \  and  confequently  when  tt:e  Schifm  is  healed, 
and  the  Schifmaticks  returned  ta  Catholick  Commu- 
Di'.on,the  Orders  given  and  received  in  Schifm  become 
CiTedtual  alfo^  and  the  fame  may  be  faid  of  the  Admi- 
hijifation  of  other  Minilterial  Offices,  And  there- 
fore, 


church  upon  the  State^  8cc.        95- 

fore   thofe  who  received  their  Orders  from  An- 
tipopes    or    from    Bilhops   in   Communion    with 
Antipopes,  upon  their  Return  to  the  true  Commu- 
nion, became  rightful  Bifhops  and  Priefts  and  their 
MiniHrations  then  became  effedral,    though  they 
were  not  fo  before.    This  Schifm  therefore  though 
it  contintied  feventy  Years  ^  yet  being  ^t  laft  healed, 
and  both  Parties  joined  in  one  Communion,  the  Or- 
ders on  both  Sides,  and  all  other  Miniftcrial  Offices 
became  effcdual.    And  this  fufficiently  fecures  th« 
Orders  of  the  Emli^^  and  would  do  fo  of  the  whole 
Wejiern  Church,  if  the  other   Parts  of  the  Weftern 
Church  had  not  flnce  made  a  New  Schifm  by  refu- 
ling  and  rejecting  the  EngUfii  Church,  and  thruft- 
ing  her  out  of  their  Communion,  becaufe  fhe  judged 
it  neceflary  to   return  to  the  Catholick  Commu- 
nion of  the  truly  Apoftolick  Primitive   Church, 
and  to  reform  thofe  Errors  ajid  Corruptions  which 
had  fuUy'd  and  defaced  her  ancient  Purity.    And  for 
this  Reafon,  though  we  cannot  communicate  with  a 
Fopifti  BiUiOp  or  Priefl,   and  look  upon  his  Mini- 
ftraiions  as  effe^flual  •,  yet  if  be  fhall  renounce  hi« 
Errors  and  return  to  the  true  Catholick  Communioa 
of  the  Church  oi  England^  we  receive  him  as  a  Bijljof 
ox  Priefi  without  giving  him  any  new  Ordination  j 
nor  have  we  then  any  Doubt  of  the  Effed  of  his  Mini- 
llrations.     Ihw^Antbony  Kitchin^  the Schifmatical  Po- 
pifli  Bifhop  oiLUndajf^  in  Queen  Maryh  Reign,  upon 
his  coming  over  to  the  CaihoHck'Communion  ot  the 
Church  of  England  in  Queen  Ei\t'iheth\  Reign,  was 
received  and  acknowledged  as  a  true  Catholick  Bi- 
Ihop  by  all  the  Bilhops  of  this  Realm,  and  en>oyed  his 
bilhoprick  to  his  dying  Day.     So  the  Archbifhop  of 
Spalato,  a  Popi/h  Bifhoprick  in  Dalmatian  under  the 
Government  of  the  Venetians^  coming  hitiicr  aiid  de- 
claring himfclf  to  be  of  our  Communion,  was  re- 
ceived  as   a  Bilhop,   (-r)  being  admiued   to  afait 


(x;  HeylinV  Life  of  Juhbif  op  Laud. 


p.  i07. 


Arch- 


96  ihe  Independency  of  the 

Archbifhop  uibbet  at  the  Confecration  of  fome  Eng'i 
itjh  BiQiops  in  the  Chapel  at  Lambeth.  This  is  agree- 
able to  the  Praftice  of  the  ancient  Church  with  re- 
lation to  the  Novatiam^  VoriAtifis^  j^rUns^  and  Other 
Hcreticl^s  or  Schifmaticks.  Thus  the  Council  of 
Nice  {y)  decreed  as  to  the  Novatians^  who  bad  thea 
kept  up  a  Schifm  in  the  Church  above  fixty  Years^ 
and  continued  it  i  ^o  Years  more,  calling  themfclves 
by  the  Name  of  Turkans.  I  will  give  it  according 
to  the  Learned  Mr.  John  fan's  Tranflation  in  the  rade- 
Mecum.  As  to  thofe  who  call  themfeives  Puritans^  if 
they  come  over  to  the  Catholick  and  Apofiolick  Churchy  the 
Holy  Synod  Decrees^  that  they  who  are  ordain'd  Ihall 
continue  in  the  Clergy  ;  having  firfi  profefed  ih  Wri" 
tin£^  that  they  will  adhere  to  the  Decrees  of  the  Catholick 
Church  J  that  is^  that  tltey  will  commHnicate  with  thofe 
that  have  married  a  fecond  Time^  and  fuch  as  have 
lapfed  under  PelrfecHtioa.  When  none  bnt  they  are  found 
to  be  ordain  d  in  any  City  or  f^illage^  they  jljall  remain  irt 
thf  fame  Order  ;  bnt  if  any  come  over  where  there  is  a 
Bijhop  or  Priefi  of  the  Catholick  Churchy  ^tis  clear ^  that 
the  Bijhop  of  the  Church  onght  to  retain  his  Dignity ;  and 
he  that  had  been  named  Bijhop  by  the  Puritans^  Jhall  have 
the  Honour  of  a  Prieft'^  unlefs  the  Bijliop  think  fit  to  impart 
to  him  the  Nominal  Honour  of  a  Bifljop  :  Otherwife  he 
Jhall  provide  fir  him  the  Place  of  a  f^illage-  B>JJwp  or 
Briejl  ;  that  fo  there  may  not  be  two  Bijlwps  in  one  City: 
The  Novatians  differed  not  at  all  from  the  Catholicks 
in  their  Form  of  Government  or  of  Divine  Worftiip, 
only  in  two  Points  of  Difcipline  here  mentioned, 
they  would  allow  none  to  continue  in  their  Commu- 
nion who  had  marry'd  a  fecond  Time,  or  who  had 
lapfed  or  renounced  the  Chriftian  Faith  in  Time  of 
Perfecution,  fuch  as  thefe  they  would  not  receive 
even  upon  Rcpentaoce,  which  the  Catholick  Church 
did  :  And  therefore  the  Church  required  no  more 
of  them  than  to  promife,  under  their  Hand- Writing, 


Cy)  Concil.  Nicsn.  C^n.  8. 

thai 


Church  apon  the  Stdte^  &c,       9? 

tbat  they  would  conform  in  thefe  Particulars.  But 
their  Schifm  was  formed  as  has  been  before  fhewed 
by  their  putting  other  Bifhops  into  full  Sees^  and 
therefore  the  Council  took  particular  Care  of  that 
Matter  ^  and  though  it  allowed  their  Orders  to  be 
good  upon  their  Return  to  the  Unity  of  the  Church 
and  relinquifhihg  their  Schifm,  and  gave  tliem  leave 
to  keep  PoflefljoD  of  fuch  Bilhopricks  as  they  had 
got  where  no  Catholick  Bifhop  could  claim  againft 
them,  yet  they  could  not  allow  a  Novatian  Bifhop  10 
continue  to  be  Bifhop  of  fuch  a  See  as  had  a  Catholick 
Bifhop  before  fuch  a  Novatian  rcturntd  tothe  Gom- 
munion  of  the  Church.  In  that  Cafe  they  allowed 
him  to  aft  only  as  a  Presbyter  under  the  Catholick 
Bifhop,  though  he  might  retain  the  Nominal  Honour 
of  a  Bifhop,  and  fo  precede  all  the  other  Presbyters  i 
Ormjght  be  appointed  Bifhop  of  a  Village,  there  t6 
perform  fuch  Epifcopal  Ads  as  the  Bifnop  of  the: 
City  fhould  intruft  him  to  perform,  and  for  which 
he  fhould  be  accountable  to  the  Bifhop  of  the  City 
who  was  to  be  eflcemed  his  Superior,  and  withouf 
whofe  Commiflion  he  fhould  perform  no  Epifeopal 
Adt,  that  fo  there  might  not  be  two  Bifliops,  the  ont 
of  which  depended  not  upon  or  owed  no  Subjeftion 
to  the  other,  in  one  City.  The  Council  therefor^ 
plainly  allowed  tiie  Orders  given  and  received  iil  the 
Novatian  Schifm  to  be  good  and  fiich  as  needed  not 
to  be  repeated,  though  their  Schifm  or  Breach  of 
Charity  made  them  inefledlual  or  unproHtabls  ("6 
long  as  they  continued  in  Schifm;  But  when  tl)«t 
Breach  was  hcilcd  by  their  Pveturn  to  the  Unity  of 
the  Church,  then  their  Orders  alio  became  effe^tiai 
and  praStabie  as  if  that  Breach  had  not  been*  So  it 
was  alfo  in  tlie  Cafe  of  the  JDonfit/Jh  v*'ho  had  Itiade 
a  Schifm  jull  as  the  Novatians  had  dons  before  them^ 
by  putting  Bilhopsinto  full  Sees.    For  thus  the  (^)  j^- 

I       ,    ,  -  .  ■_!  11     I         ■'        ,'    '      '        '  I      nil    li    ■ mill     -,j.   '.^-.      '1       -----'"*-^" 

{x)  Can.  63.  aliter  71. 

K  frim 


9?  The  Independency  of  the 

jrtcan  Council  decreed,  whofe  Canons  were  after  re- 
ceived into  the  Code  of  tVie  Univerfal  Church,  which 
1  will  alfo  give  according  to  the  Reverend  and  Learn- 
ed Mr.  Johnfcfii  Tranllation  and  Abridgment  : 
'That  Letters  be  fent  to  our  Fcllow-BiJl)ops,  and  efpec tally 
tf)  theyipoffoliral  See^  in  which  our  venerable  Brother  and 
Colleffie  ifi^n-ifiadus  pre/: des^  to  let  them  know  that  we  re- 
ceive thofe  T^ho  were  Cl<  rgy-men  amongthe  DonatiftSjUpsw 
their  Converfion,  rvith  the  fame  Honour  that  they  enjoyed 
amovff  the  Donatifts^^  if  the  Bi[J}op  of  the  Place  think  fit^ 
ifccor  ng  to  the  Cufiom  of  the  Chy.rch  0/ A^rick,  although 
ky  a  Tranfmarine  Council^  Tvhich  xve  do  not  pretend  to  an- 
rmll^  the  contrary  has  been  ordered.  VVliether  Heretical: 
or  Schifmatical  Ciergy-men  fhould  be  admitted  as 
£:(hops,  Priefis  or  Deacons^  according  to  the  Station 
tney  were  in  amongft  their  own  Party,  or  whether 
they  fhould  only  be  :3dmitted  to  Lay-Commurtion 
upon  their  Return  to  the  Church,  was  a  Matter  of 
Difcipline-,  wherein  the  Church  aded  as  fne  judged 
molt  expedient  and  prudential.  For  though  Here- 
ticks  and  Schifmaticks  had  true  Orders,  yet  the 
Chnrch  might  receive  fuch  as  had  thofe  Orders  to 
Lay  Communion  only,  even  as  (he  might  reduce  a 
Catholick  Eilhop  or  Prieft  to  Lay-Communioa,  for 
fuch  Crimes  as  fhe  fhould  judge  to  deferve  that  Pu- 
nilhment.  And  fo  they  dealt  with  the  Donatijfs: 
t^ey  left  the  Bifbop  of  the  Place  to  judge  whether 
he  would  receive  them  as  Laicks  or  as  Clerks.  And 
though  a  Tranfmarine  Council  bad  not  left  that  Li- 
berty to  the  Bidiops  of  the  Province  where  that 
Council  was  held,  that  is  no  Argument  that  even 
ttiat  Council  did  not  think  them  to  have  true  Or- 
ders, only  they  did  not  think  it  proper  that  Men 
who  had  long  and  obltinately  perfifted  in  fuch  a  grie- 
vous Sin,  and  been  fuch  implacable  Enemies  to  the 
Catholick  Church,  fhould  immediately  be  allowed  to 
poifefs  the  higheft  Honours  in  the  Church  :  But 
fiiould  at  leaft  continus  fome  time  in  Lay-Commu- 

Qioo^ 


ChUni)  upon  ihe  State^  &c.  ^^ 

iilonjto  give  the  fuller  Teftimony  of  the  Sincerity  of 
their  Converfion.  For  we  never  find  that  any  Con- 
verts from  Donatifm^  who  had  been  ordained  in  ihik 
Schifm  were  ever  after  required  to  be  re  ordained. 
When  or  wherefoever  they  were  admitted  into  the 
Number  of  the  Catholick  Clergy,  they  were  always 
admitted  without  anew  Ordinatibn.  So  S.  j^ugu- 
ftine  (a)  tells  Tarmenian  the  Donatijl  Bifhop,  faying, 
ForwhenfceverBijhops  and  Presbyters  comirrg  over  f rem  that 
Party  are  received  for  Peace- fake  itpoft  reno'^ncing  their 
JError^  and  it  feem  proper  that  they  Jljould  execute  the  fame 
FiiTt^lions  thty  performed  before^  they  are  not  again  or^ 
dair.ed  \  hnt  as  their Bdptifm^fo  their  Ordination  remains' 
entire  :  Becahfe  the  Fault  T9as  in  the  Schifm^  which  is  cor" 
rtEled  by  a  Return  te  Peace  and  Vnity  \  not  in  the  ^acra^ 
tnents^  xvhich  whet  efoevcir  they  be  are  the  fame.  And  We 
learn  from  S.  Jerome\  Dialogue  with  the  Luciferian^ 
that  the  only  Reafon  vv^hy  Utcifer  and  his  Party  fe- 
parated  from  the  Catholick  Church  was,  becaufc  the 
Catholick  Church  received  Arian  Bifhops,  Priefts  and 
Deacons,  as  Bifhops,  Priefts  and  Deacons  of  the  Ca- 
tholick Church  upon  their  Converfion  vvithout  any 
Re-Ordination,  although  the  Arians  were  Heretick^ 
as  well  as  Schifmaticks.  And  yet  thcfe  Ancients 
who  thus  allowed  the  Validity  of  Schifmatical  or 
Heretical  Ordinations  and  Baptifms,  held  them  to 
be  ineffedual  and  unprofitable  to  Salvation.  S.  Ah- 
gttfiine^  who  was  prefcnt  in  that  Council  of  Carthage 
above  cited;  v/here  it  was  decreed,  that  the  Donatift 
Clergy  might  be  received  as  Clergy-men  upon  their 


(a)  Nam  fi  quando  ex  ipfa  parte  vcnientes  ctiam  praspofiti 
pro  bono  pacis  correclo  SchfTmatis  crrore  fufccpti  func,  ?cfi 
vifum  eft  opus  cff:;  ui  eadem  Officia  grrcrent  qux  gercbant, 
non  lane  rurfum  ordinari ;  fed  ficut  Baptifmus  in  eis,  ita  ordi- 
natiomanfit  Integra  :  quia  in  Praecillcne  iuerac  vitium,  quod 
in  Unitatis  pace  correct  um  eft  ;  non  in  Sacramentis,  quxubi- 
cunque  funt,  ipfa  funr.  Aug^jit  comr.  Epijt,  Pdrmen.  L.  2.  c.  13^' 
5.28. 

H  1  coairi^ 


I  CO         The  Independency  of  the 

coming  over  to  the  Catholick  Churchy  and  alfo  in 
feveral  Parts  of  his  Works,  declares  it  to  have  been 
the  Praftice  of  the  Church,  one  of  which  Paflages 
1  have  already  quoted,  yet  maintained  and  proved 
that  this  did  not  render  their  Minillrations  operative 
and  efFeftual  lb  long  as  they  continued  in  Schifm* 
This  the  Dcnatifis  took  Advantage  of,  and  argu- 
ed thus  1  if  our  Orders  are  good  and  our  BAfttfm 
goodf  Jo  that  upon  our  cominff  over  to  yon  they  need  not  be 
repeat  cJ^  then  our  Mlnifimtions  are  not  inejfed:Hal  and 
unoperati-ve,  as  yon  pretend,  Andfmce  yon  do  not  rehap' 
tiz.e  ?2or  re- ordain  any  that  go  over  from  our  Commnnlou 
to  yonrs^  yon  plainly  allow  ihcfe  A^iinijlraticns  at  leafi  to 
he  ejfeciital^  othcrwife  you  roould  repeat  them.  And  if 
thefe  Mtnifirations  are  cffeU:Hd^  then  all  our  Minijira- 
tionsarefo^  and  cotifequently  Salvation  is  to  be  obtained  in 
cur  Communion^  which  is  the  Thing  yon  deny.  The  Sub-* 
jed  of  S.  AugHJiine\  Books  againft  the  Donati(ts  con- 
cerning Baptifra  feems  chiefly  defigncd  to  clear  this 
Point.  But  there  is  one  PaHage  which  does  it  de- 
monftratively,  which  though  pretty  long,  yet  I  think 
proper  to  tranfcribe,  becaufc  it  gives  an  effedual 
Anfwer  to  theQ-iery  now  under  Confideration,  and 
Ihews,  that  though  the  Miniflrationsof  Schiimaticks 
iire  inefTsdlual  whilft  they  continue  in  Schifm  ^  yet 
Orders  derived  from  Schifmaticks  are  not  therefore 
Null  and  Invalid,  nor  the  Miniltration  of  Perfons 
fo  ordained  ineffedual  upon  their  Return  to  the  Uni- 
ty of  the  Church,  {p^  I  vpill^  fays  lie,  produce  fome 
Arguments  out  of  the  Gofpcly  ivith  which^  by  the  Lord's 
fitli^^  I  demonjlrate^  hoxv  it  is  rightly  and  truly  pleafina 

10 


(b)  Ex  Evangello  profcro  certa  documcnta,  quibus  Domino 
acljuvantc  dehunftro,  quam  re£le  placuerit  Severe  fecunduin 
Deum,  &  hoc  inquoquam  Schifmatico  vcl  Haeretico  Ecclcfi- 
aftica  Medicina  curaret,  in  quo  vulnere  feperabatur;  illud 
aiitem  quod  lanHin  mancrec,  agnituui  potius  gpprobarctur, 

«^uani 


Church  upon  the  State^  &C.        I O I 

to  Gody  that  the  Eccle/iafiical  Medicine  jljoald  cure  every 
Schifmatick  or  Heretick  of  that  Wound  by  vohich  he  xoas 
fefarated  ;  but  that  which  remained  found  and  good  bein^ 
known  to  be  fo  fhonld  rather  be  approved^  than  that  it 
fhohld  be  wounded  by  being  difapproved.  Sorely  the  Lord 
fays  in  the  Gofpel^  '\  He  that  is  not  with  me  is  againft 
me  \  and  he  that  gathereth  not  with  me,  fgattereth 
abroad.  Tet  when  the  DifcipUs  told  him  ^  that  they 
faw  one  calling  out  Devils  iq  hisN^me,  and  forbad 
him  becaufe  he  followed  not  with  them  :  He  faid. 
Forbid  him  not :  For  he  that  is  not  againft  us  is  for 
us.  For  there  is  no  Man  which  fhall  do  a  Miracle 
in  ray  Name  that  can  lightly  fpeak  Evil  of  me.  If 
there  was  nothing  to  be  corre^ed  in  him^  then  every  one 
is  fecHre,  who  being  out  of  the  Commmicn  of  the  Church 
gathers  in  Chrifs  Name^  being  d'fjoinedfron^  the  Chri- 
Jlian  Society  :  Jl^id  fo  that  jhallbe  falfe^  He  that  is  not 
with  me  is  againft  me  ;  and  he  that  gathereth  not 
with  me  fcattereth  abroad.  But  if  that  which  our 
Lord's  Difciples  would  have  done  through  Ignorance^  was, 
to  be  correHed  in  him  ^  i^pon  which  our  Lordfaid^  Forbi4 
him  not ;  Why  did  he  prohibit  him  to  be  forbidden  ?  And 
hoivfJ)a!l  that  be  trite  which  he  there  fays^  He  that  is  not- 
againft  us  is  for  us  .''  For  im  this  Matter  he  was  not  ^g^ir/fi- 
them  but  for  them^  when  he  cured  D  ftafcs  mthe 


.V. ;■//<<? 


quam  improbatum  vulneraretur.  Certe  Dotninus  in  Evan-, 
geliodicit,  qui  non  eft  tnecum  adverfus  inc  eft,  &qur  mecuin 
non  colligic,  fpargir.  Tamen  cum  ad  cum  dircipuli  retulif- 
fent,  vidiire  fe  quendam  in  ejus  nomine  pclbncem  dsgmonia,  &: 
prohibuilT.',  quia  cum  illiseiim  nun  fcquibitur  :  Nolice,  in- 
quit,  prohib-re  •,  Q__ii  contra  vob  non  clt,  pro  vobis  eft.  Non 
poteft  enim  quilijuam  in  meo  nomine  iaccre  aliquid,  &male 
loqui  de  me.  Si  nihil  in  illo  coriig,:;iidun:i  crac ;  l"ecuru5er«'.) 
lit  quifquis  extra  Communionem  tccleli^e  conftirurus  colri^i: 
in  Clirifti  nomine,  diifociatus  aChriftiana  Secietjce  ;.  At-^jne 
ita  falfum  erit  illud,  (^ui  non  eft  mecum,  adverfam  ms  eft  ; 
j^uguft.  di  BapdfiH.  cont' i  Donatiltas  lib.  i.  f^^  7.^,9.. 
f  Mxn.  xii.  30.        *  Luk.  ix.  49,  50.  And.  !\Urk  ix.  58,  29.' 

H  3  of 


lo^        The  Independency  cf  th^ 

p/Cbrift.     T«4r  therefore  both  Sayings  may  be  true^  4; 
xpell  that,  vohfre  he  fays^  He  that  h  not  with  me  is  a- 
gainfl  me ;  and  he  that  gathereth  not  with  mc  fcat- 
^ere'th  abro  id  ^  as  that  ^  where  he  fays ^  Forbid  him  not, 
for  he  that  is  not  againfl;  us  is  for  us:  What  remains  to 
he  Htic^erfiood^  bnt  that  he  was  to  be  confirmed  in  his  Vene* 
ration  of  (0  great  a  Name^  wherein  he  was  not  againfl  thg 
Chnrch,  b'4t  for  the  Church  j  and  yet  to  be  blamed  in  that 
SepAraration^  wherein  if  he  gathered  hefcattered  abroad  ^ 
and  if  by  chance  he  came  to  the  Chi.rchy  hefljould  not  there 
receive  what  he  had  already^  but  fljould  amend  that  where* 
in  he  had  erred  ?  For  the  Prayers  of  Cornelius  an  Hea-y 
Iphen  vpere  heard  end  his  Alms  accented:   And  he  even  ob- 
tained the  Favour  to  have  an  Angel  fent  to  him,  and  being 
fent  to  fee  him,  and  from  whom  he  mighty  w  thoiit  any 
Alan's  coming^  have  learned  all  Things  neceffary,     Bnt  be- 
taufe  whatever  there  was  good  in  his  Prayers  and  Alms^ 
^nlefi  by  the  Bands  ofQjrifiian  Society  ^nd  Peace  he  wasin* 
corporated  into  the  Churchy  couldnct  profit  him  j  he  is  com* 
manded  tQ  fend  for  Peter,  ^^■nd  by  him  he  learns  Chrift  j  by 
him  he  is  alfo  baptiz.cd^  and  is  alfo  joined  to  the  Chrijlian 
People  bf  the  Band  of  Communion^  to  which  he  was  joined 
0  :ly  in  the  Similttudecfgodd  iVorks.  For  it  would  hav*  been 
pernicious  to  him  to  have  defpifsd  the  Good  which  he  yet 
had  not^  being  proud  of  that  which  he  had.     So  alfo  thofe 
Vohofeparating  themfclves  from  the  Society  of  the  Refi^  by 
the  Violation  of  Charity  break  the  Band  of  Unity ^  tf  they 
do  none  oj  thoje  Things  which  they  received  in  that  Society^ 
they  Are  feparate  in  all  Things :  And  therefore  whomfo- 
tver  they  have  aff^ciated  to  them^  if  he  would  come  into 
the  Churchy  he  ought  to   receive   all  that  he  has  not  re- 
ceived>      But  if  they  dofowe  of  the  fame  Things^  they  h/ive 
7109  Jeparated  in  thofe  Matters  -^  they  are  yet  joined  in 
that  Party  in  the  other  they  are  cat  off.      Therejore  if  they 
join  any  one  to  themfelves^  he  is  in  that  Part  joined  to 
tht  Church  in  which  they  are  not  feparated  from  it :  And 
thirtfore  if  he   wohH  come  into  the  Churchy  he  is  to  be 
itealed  in  that  where  bei?fg  torn  from  it  he  erred:  But 

vohere. 


C^rch  ajm  the  State^  &c.        105 

where  he  was  founds  and  joined  to  /f,  he  is  not  cured^  h(t 
acknowledged  \  lefl  when  we  would  cure  that  which  is  uell 
already^  wefl}Ohld  rather  ^ive  a  IVound.     There]  Oi  f  thofe 
whom  they  {the  Douatifh  )    baptiz.e^  thy    cure  of  the 
IVound  »f  Idolatry  or  Infidelity  ^  hut  they  fir  ike  him  drep- 
er  with  the  Wound  ofSchifm.     For  '\  thofe  that  were  hlo- 
laters  timongfi  Go£s  Peofle  vrere  jlain  hut  with  t'^e  Swordl 
*■  But  the  Earth  oj^ened  and  fw allowed  up  'he  Sih-f^tuticki 
alive.     II  Jnd  the  ^pofile  f^ys,    ThoUcih    1  Have  all 
Faith,  fo  that  I  could  remove  Mountains,    ani  ha  c 
not  Charity,  1  am  nothing.     //  avy  one  is  hronfr  1 1-  a, 
Thy  fid  an  qrievoufly  wounded  in  any  l^^t.  I  Tart  oj  his  Bocfy^ 
if  the  Phyfician  fliall  fay^  he  w;//?  die  urilejs  this  be  cund^ 
I  do  not  fuppoje   that   they   whnh   brought   him    will  h^ 
fo  foolifl)  as  to   count  and  t.ur/,her  up  his  other    Tarts 
which  are  found  ^  andf^y^  Then  are  not  fo  many  found  Ptirti 
fufficient  to  fave  his  Life^  and  yet  that  one  wounded  o-^e  ts 
enough  to  kill  him  f  They  fay  not  fo^  but  brtng  him  to  be 
cured  \  neither  becaufe  they  bring  him  to  be  cured^  do  they 
ask  the  Phyficia*!  to  cure  thoje  Parts  which  are  found ;  but 
that  he  wuld  immediately  ^pply  ^  Remedy  to  that  Que  Plaie 
from  whence  Death  is  at  hand^  thottgh  all  the  other  Aiem- 
bers  are  whole,  and  nnlefs  that  bi  ci.red  Death  will  come. 
What  then  does  it  profit  a  AI in  to  hai^e  a  found  F.drh^  or 
perhaps  only  a  found  Sacrament  o!  faith^  when  the  Souta- 
ne fs  of  his  Charity  if  de fir  eyed  by   the  deadly  Wound,    cf 
Schifm^   by  the  fole  Dcfhuilion  oJ  which  thofe  whole  Parti 
are  drawn  into  Death  ?  Which  that  it  n,ay  not  be^  the 
Adercy  oj  God  fails  not^  but  has  provided  that  thi  OH''h  the 
Unity  of  his  holy  Church  they  mcy  come  and  be  he^iled  by 
the  Medicine  of  Reccm  illation  through  the  Bond  of  fe^uc. 
Neither  let  them  therefore  think  ther/j/tl'  es  found^  bicut-ff 
we  fay  tha-  they  have  fomething  fund  :  Nor  ag.xin  let  thtai 
t.if.k  that  therefore  that  is  to  be  cured  which  ii  Jou>u-' 
becaufe  we  have  jhewed  there  is  fomethrg  that  iswoundul. 
Therefore  in  the  Sounanefs  oj  tje  Sacrament,  btciufe  they 
are  not  againfi  us  tncy  are  for  us :  But  in  the  Wound 

+  ExoL  xxxii.  a8.         *  Num,  xvi.  32.        (Ii  Cor.  xiii.  3, 

H  4  cf 


I  ^4         Th  Indej^endency  Qf  the 

pf  Schifniy  becAnfe  they  art  not  with  Cl^rifi  they  fcatter 
abroad.     Why  do  they  proudly  look  only  ttfvn  thofe  Things 
ifhat  are  found?  Lit  them  alfo  humbly  obferve  their  IVound^ 
and  not  regard  only  that  which  they  ha've^  bnt  that  which 
they  rp^wf,     Let  them  fee  haw  many  and  how  great  Things 
profit  noty  if  one  certain  Thing  be  wanting^  and  let  them 
fee  xvhat  that  one  Thing  if  \  neither  let  them  hear  me^  but 
^he  Apofle.    't' Though,  fays  he^  1  fpeak  with  the 
the  Tongues  of  Men  and  of  Angels,  and  have  not 
Charity,  I  am  become  as  founding  Brafs  or  a  tinkling 
Cypibal.     And  though  I  have  the  Gift  of  Prophecy, 
^nd  underftand  all  Myfteries,  and  all  Knowledge, 
and  though  I  have  all  Faith,  fo  that  I  could  remove 
Mountains,   and   have  not  Charity,   I  am  nothing. 
What  then  does  it  profit  thepi  though  they  have  an  j^ngeltck 
ydce  in  facred  Myferies^  or  even  the  Gift  of  Prophecy^ 
as  Caiaphas  and  ijaul,  as  thofe  may  fometimes  prophecy 
jphem  the  Scriptures  witnefs  to  have  been  in  a  dtiinnable 
State  ?    If  they  not  only  know  the  Sacraments^  but  have 
them  as  Simon  Magus  had:  If  they  have  Faith^  as  the 
Devils  confejjed  Chrifl: ;  ^or  tiny  were  n9t  unbelieving 
when  they  faid^  ^  What  have  we  to  do  with  thee, 
thou  Son  of  God,  we  know  who  thou  art-    If  they 
give  all  their  Sitbfi:ince  to    the  Poor^  as  many  not  only 
in  the  CatkoUck  Churchy  but  in  divers  Hereftes  do.     If 
upon  the  arifng  ef  af/y  Ptrfecution  they  deliver  their  Body 
tpith  us  to  the  Flames^  for  the  Faith  vjhich  they  likewife 
frofefs  ^  yet  becaitfe  th(y  do  thefe  things  in   Separatior,^ 
'^wt  f^ffering  together  in  Love^  i?or  (iudying  to  prefer ve  the 
ZJnity  of  the  Spirit  in  the  Bond  oj  Peace  ^  thefefore  having 
»ot  Charity^  even  all  thofe  Thir/gs  cannot  profit  them,  and 
they  j\i  all  not  attain  tQ  eternal  Life.  This  Holy  Father  has 
here  fhewn  the  Reafonablenefs  of  the  Churches  pro- 
ceeding in  this  Cafe  with  regard  to  Hcreticks  and 
Schifma ticks.,  that  although  fjie  allowed  the  Validity 


f   1  Cor.  xiii.  I,  2«  *  Mxr)i  i.   24= 

'      •        ■         ■  ■       •  ■•  ■  '  •  r 

9? 


church  upon  the  State^  Sec.       log 

of  their  Orders  and  Baptifm  and  other  Miniftrations 
which  they  had  in  common  with  the  CathoUck  Church-^ 
yet  fhe  denied  that  thcfc  could  be  effedual  to  Salva- 
tion in  Herefy  or  Schifm,   becaufe  there  was  one 
Thing  wanting,    and  that   was   Charity^    without 
which  the  Apoftle  has  taught  us,  that  all  things  elfe 
are  nothing  worth.     And  the  fame  Apoftle  has  alfo 
taught  us,  that  this  Charity  confills  inprcferying  the 
Unity  of  the  Church,  which  is  always  broken  by 
Herefy  and  Schifm.    And  the  fetting  up  one  Bifhop 
in  Oppofition  to  another,  or  putting  a  new  Bifhop 
into  a  Bilhoprick  already  poflefTed  by  a  Catholick  Bi- 
fhop, was  ever  called  a  ^Schifm,  becaufe  it  divided 
the  Flock  from  the  Communion  of  their  rightful  Bifhop 
with  whom  they  ought  to  hz  always  in  Communion. 
And  the  Schifm  at  Corinth^  as  I  have  (hewed  plainly, 
arofe  from  fome  Mens  coming  in  there  and  drawing 
3way  the  People  from  the  Communion  of  S.  Paul  their 
rightful  Bifhop  \  in  other  Matters,  for  ought  appears 
to  the  contrary,  they  were  Orthodox  enough.    And 
this  Schifm  of  the  Donattjls  which  S.  Angnfiine  wrote 
againft,  arofe  only  from  the  fetting  up  A'tajorinus  to 
be  Bifhop  of  Carthnge^  when  that  See  was  already  fil- 
led by  CeciUan  the  rightful  Catholick  Bilhop  of  that 
Church  :  As  the  Novntim  Schifm  began  at  Rome  by 
putting  Novpttian  into  that  See,  whilfl  it  was  filled 
by  Cornellm  the  Catliolick  Bifhop. .  And  the  Church 
plainly  had  S.  Panl\  Authority,  or  rather  the  Autho- 
rity of  the  Holy  Ghofl  to  declare,  that  the  Afiniflra- 
tion  ofDivhicO^ices  in  fHCh  Schifmatical  Ccmmiinions  was 
inejfeclHal^   th.n  /.f,  unprofitable  to  Salvatio}?,  notwith- 
ftanding  the  Orders  and  Sacraments  were  in  all  other 
Rcfpefts  valid  and  regular,  and  therefore  needed  not 
to  be  repeated  upon  their  Reconciliation  to  Catho- 
lick Communion  j  and  therefore  whether  our  Orders 
are  derived  from  SchifmaticksorCatholicks,  it  Mat- 
Urs  notj  fo  as  we  b€  in  f  athoiick  Conunuaion. 

SL.  But 


Io6  The  Jadef  pudency  of  the 

§  L.  But  fays  the  Qycrift',  There  was  a  Schifm  left  up 
in  the  Weflern  Church  for  fevcnty  Tears  together  ^  were  the 
People  all  this  Time  and  fine e  deprived  of  all  Benefit  of 
Divine  Ordinances^  without  their  Fault  f  Now  as  to  the 
T'iVCit  (tnce^  I  have  fufficicntly  anfwered  it  already  ; 
for  the  Schifm  beiag  healed,  the  Word  aad  Sacra- 
ments were  rightly  aad  duly  adminiftred  by  all  the 
Bifhops  and  Priefts  of  bath  Parties,  whether  they 
had  been  Schifmatical  or  not  \  I  mean  as  to  any  Defi- 
ciency or  Ineffcdualnefs  ftccifioned  by  the  Schifm. 
But  the  other  Queftion  flill  remains,  IVere  the  People^ 
for  feventy  Tears  together^  during  the  Time  thai  Schifm 
lajledj  deprived  of  all  Benefit  of  Divine  Ordinances^ 
without  their  FihU}  Now  the  fame  Qucftion  might  be 
asked  with  Regard  to  the  Novattan  and  Do.>/atifi. 
Schifms  which  continued  more  than  feventy  Years. 
For  the  ISfjvatijn  Schifm  began  about  the  Ye-iT  l^i, 
when  N:jv.^tia.>f  wjs  put  into  the  See  of  Rotne  in  Op- 
pofitionto  CorneliHs  the  rightful  Billnp,  and  did  not 
en  1  till  after  440,  where  Socrate>  finllbes  his  Hilto- 
ry,  during  which  rime  he  g:ves  us  i  Ca'.alogue  of 
the  Novatian  BilhDps  at  Con/lM/tinople  m  a  conftant 
Succeflim  one  to  an:Jther,  and  ho  v  long  tliey  conti- 
pued  afterwards  we  do  not  find,  Ti),e  Donatifi 
Schifm  begaa  about  the  Year  31 !,  when  Major  nut 
was  made  Bifhup  of  Carthage  in  Oppoiition  to  Ceci- 
lian  the  rightful  Bilhpp,  who  was  before  legally 
pofTefled  of  ishat  Chair ,  and  continued  till  after  the 
Conference  at  Ctr thugs  in  the  Year  41  J.  So  that 
or.c  of  thefe  Schi'Tns  continued  two  hundred  Years 
arleaft,  and  the  other  above  an  hundred  Years.  Thefe 
Schifms  were  formed  purely  upon  the  fetting  up  An- 
ti-Bifhops  in  Oppofition  to  the  tlightful  BilTiops,  who 
were  before  legally  poffeHed  of  their  Biflnpiicks, 
and  whom  no  regular  Ep'.fcopal  Synod  had  judged 
to  havt  fallen  from  their  Bilhopricks  by  Tranfgref- 
fion.    Novatian  aUb,  itad  his  Party,  was  (as  1  have 

before 


church  upon  the  State^  Sec.  107 

before  fhewed)  fupported  by  Callus  and  Voluftanuf^ 
the  Emperors  at  that  Time,  who  banifhed  ComeliHs 
and  Lucius^  one  after  the  other,  the  Rightful  Bjfh^ps 
oi  Romr^  and  left  Novntim  in  the  fole  Poflefli  jq.  The 
Donatifis  alfo,  {c)  as  we  learn  from  Optatusy  who  has 
given  us  the  fulleft  Account  of  the  Rife  and  Pro^rffs 
pf  that  Schifm^  v/ere  fo  fupported  by  the  £n  per  .^r 
Julian^  that  they  drove  away  the  Gatholick  Bilhops 
in  divers  Places,  invaded  their  Churches,  and  kept 
Poireffion  of  them.  What  fhould  the  People  do  ia 
thefe  Cafes?  The  Gatholick  Bifhops  were  driven 
away  by  the  Sovereign  Imperial  Authority  without 
their  Fault  ?  They  could  not  have  the  Word  and 
Sacraments  from  Gatholick  Ciihops  and  their  Pref- 
byters,  but  privately  and  with  great  Danger  \  but 
they  might  have  them  from  x\izNovatiarjs  or  Donntifit 
openly  and  without  any  Danger  at  all.  The  Nova-' 
tians  and  the  Donatijh  miniftred  them  al.fo  juft  in  the 
fame  Manner  thatthe  Catholicksdid  j  there  was  no 
manner  of  Difference  in  their  Liturgies  or  Forms  of 
Worfhipi  and  the  People  could  not  help  it  that  the 
Gatholick  Bilhops  were  difabled  from  officiating  a» 
niong  them.  When  therefore  they  received  thefe 
Divine  Ordinances  from  thefe  Schifmatical  Bilhop*, 
or  their  Priefts,  were  thofe  Ordinances  ineffedual 
to  their  Salvation  ?  V/ere  they  deprived  of  the  Be- 
nefit of  them?  The  Church  always  held  they  were 
jb,  and  that  upon  the  Authority  of  the  Scriptures, 
which  teach  us,  as  S.  Aagnftine  has  obferved,  (hat 
$chifm  breaks  the  Band  of  Chaiity,  and  without 
Charity  all  Divine  Ordinances  whatfotver  are  un- 
profitable. But  (hall  the  People  be  deprived  of  this 
Benefit  without  their  Fault  ?  In  anfwer  to  which  it  may 
be  asked,  how  this  can  be  r^ithout  their  ftmlt  <*  Is  it  not 
^heir  Fault,  if  they  will  join  themfelves  to  Hereticks 


(c)  Oj^tat.  mtri  Partnenian.  lil^.  2. 

or 


1  o8         The  Independency  of  the 

or  Schifmaticks,  and  go  to  them  for  thefe  Divrne 
Ordinances,  which  it  is  is  fo  plain  they  cannot  effe- 
ct'jally  minilter  ?  It  may  be  fa  id,  perhaps,  that  they 
are  fo  placed  that  they  mufl  receive  them  from  fuch 
Perfons,  or  not  at  all.  Then  let  them  not  receive  them 
at  all :  For  it  is  no  Sin  if  a  Man  receives  not  the  Sa- 
craments, who  lies  under  aa  Impoffibility  of  receiving 
them  ^  88  fappofe  a  Chrifiian  to  be  left  alone  in  an 
Heathen   Country,   which   has    fomctimes  happen- 
ed, for  many  Years,  will  it  be  a  Sin  in  him,  or  put 
him    out  of   the  State    of  Salvation,  that  he  joins 
in  no  Publick  Worfliip,  nor  receives  the  Holy  Eu- 
charifl:  for  fuch  a  Number  of  Years,  or  may  happen 
to  die  in  that  State  ?   But  it  is  a  Sin  to  make  or 
abet  a  Schifm,  and  he  that  joins  in  Divine  Ordinan- 
ces with  a  Schifmatick  abets  and  encourages  the  Schifn, 
and  therefore  is  not  deprived  ot:'  the  Benefit  of  thofe 
Ordinances  without  his  Fault.      But  it  may  be  he 
knows  not  the  Minilter  from  whom  he  receives  thefe 
Ordinances  is  a  Schifmatick.     Then  it  is  his  Fault 
-that  he  did  not  inform  himfelf  better:  For  Schifm 
is  a  Thing  of  a  Publick  Nature  in  which  any  Man 
may  eafily  inform  and  fatisfy  himfelf  which  is  th$ 
Right.     Thus  for  Inftance,  there  was  no  Chriftian 
at  Rome  hut  d'ld^  or  at  lc<ifb  might  know  t'mtCorne- 
li:ts  was  the  Rightful  Bifnop,     being  lawfully  pof- 
Icifed  of  the  Bifhoprick,   and  confccrared  thereto 
after  a  conllderable  Vacancy  which  followed    the 
Death  ci  FAidurs :   And  that  Novatian  was  not  con- 
fecrated  nor  appointed  to  be  Bifhop  till  after  the 
tpifcopal  Chjjr  was  regularly  filled  ^  confcquently 
th?.t  NovMiiL'?  was  the  Scuifmatick,  and  not  CurrjsUm^ 
even  though  Cj^nela'  wasbmifhed  by  the  Emperor, 
and  iV>^'^^;«»  left  in  the  r:)le  Poir^ffnn,  fofaratleaft 
that  Cornell ui'>  Presbyters  were  forced  to  offiwiate  in 
Private,  not  in  the  pablick  Chu'chss  for  fear  of  the 
Emperor.     However,  there  was  no  Man  but  might 
fafiiy  kiiow  whether  ifve  received  Divine  Ordinances 

from 


church  upon  the  State^  Sec      lof 

from  a  Catholick  ©r  No-oatlan  Presbyter,  and  confe- 
quently  whether  he  communicated  with  the  Catho- 
lick or  with  the  Schifmatical  Bifhop.  So  at  Carthage 
the  People  all  knew  that  Ceciitan  was  their  lawful 
Biihop,  and  M^joritius  an  Intruder  that  got  PofTef- 
fion  of  the  Sec  when  it  was  full  before,  confequcntly 
could  not  but  know  which  was  the  Schifmatick  :  And 
when  they  received  Divine  Ordinances  from  any 
Presbyter,  they  could  not  but  know  whether  he 
belonged  to  Cecilian  or  Maiorinm  ^  for  they  did  not 
mix  Communions  fo  as  to  have  it  unknown  to  which 
Party  any  Presbyter  belonged.  And  though  one  of 
thefe  Schifras  continued  above  200  Years,  and  the 
other  above  an  hundred  \  yet  during  all  that  Time 
the  Communions  were  diftinct,  (for  had  there  been 
but  one  Communion  there  had  been  no  Schifm)  and 
thofe  who  received  Divine  Ordinances  knew  with 
whom  they  communicated  j  and  therefore  if  they 
would  notwithftanding  receive  Divine  Ordinances 
from  the  Hand  of  thofe  who  could  not  effectually 
minilter  them  to  the  Profit  and  Salvation  of  thofe 
who  received  them,  it  cannot  be  faid  that  they  were 
deprived  of  the  Benefit  of  them  without  their  own 
own  Faults.  And  the  like  may  be  faid  with  relation 
to  thofe  who  lived  in  the  Time  of  the  Anti- Popes. 
If  it  be  faid,  that  during  the  Time  of  fo  long  a 
Schifm  as  feventy,  an  hundred  or  two  hundred 
"Vears,  many  Perfons  mull  be  born,  who  being  edu- 
cated in  the  Schifm  were,  from  their  Infancy,  taught 
to  believe  that  to  be  the  true  Communion,  who  hadl 
not  Means  or  Opportunities  of  enquiring  into  the 
Original  of  the  Schifm,  and  who  hearing  one  Story 
from  one  Party,  and  another  from  the  oiher  Party, 
were  unable  to  judge  which  was  right  and  which 
was  wrong  :  If  they  did  continue  in  the  Schifma- 
tical Communion,  (hall  we  fay,  that  they  were 
deprived  of  the  Benefit  of  the  Divine  Ordinances 
when  it  is  fo  apparent  that  it  was  not  their  own 

faults  ? 


1 1  o  The  tndependency  of  the 

Faults  ?  It  may  be  anfv^crecl.  That  though  this  may 
mitigate  or  extenuate  the  Fault,  yet  it  docs  not 
make  it  no  Fault  at  all  -,  for  though  it  may  be  difficult 
for  a  Man  that  has  been  prejudiced  by  an  unhappy 
Education  to  find  the  Truth,  as  having  been  fo  per- 
fw^ded  from  the  Beginning  that  he  was  in  the  Right^ 
that  perhaps  he  never  made  it  a  Qiieftion  that  pofllbly 
he  might  be  in  the  wrong  ^  yet  this  does  not  wholly 
cxcufehimifhclhouldbein  the  Wrong,  becaufe  he 
never  made  any  Enquiry  about  it,  or  thought  that 
he  had  Occafion  to  enquire.  (^)  Such  a  Perfon  may 
poffibly  obtain  Mercy,  as  S.  /'^/z/did,  becaufe  what 
he  does  he  does  ignorantly.  But  our  Saviour  has 
taught  us,  That  even  Ignorance  will  not  wholly  cx- 
cufe  us  in  Matters  relating  to  God,  (j)  For  that  Ser^ 
V.tnt  which  Jtnows  not  his  Lord's  Will,  and  therefore 
does  commit  Things  worthy  of  Stripes^  fhall  be  beaten^ 
though  but  n?/>^/<?n>  Stripes.  What  Allowances  God 
may  make  to  thole  that  are  invincibly  ignorant,  or 
want  Means  of  better  Information,  we  cannot  fay  5 
wc  may  hope  well  indeed,  but  vjt  have  no  Word  of 
God  to  dirctft  us  :  It  is  the  Duty  of  Minifters  of  the 
Gofpel  to  inform  the  Ignorant,  but  it  is  no  Part  of 
their  Duty  to  tell  them  that  they  are  fafe  in  their 
Ignorance  \  if  it  was,  it  would  be  as  well  or  better 
to  let  them  continue  Ignorant  ftill,  rather  than  trou- 
ble them  with  ufelefs  Knowledge  •,  for  it  mufl;  be  ufe- 
lefs  if  they  can  be  as  fate  without  it.  And  indeed  to 
ask,  whether  all  who  lived  and  died  in  Schifm  were 
utterly  deprived  of  the  Benefit  of  all  Divine  Ordi- 
nances is  no  other  than  an  Invidious  Queftion, 
which  makes  nothing  to  the  Merits  of  the  Canfe. 
Thus,  if  I  would  convert  an  Heathen^  and  in  order 
thereto  (hould  tell  him,  that  unlefs  he  becomes  a  Chri^ 
Jiian  he  cannot  be  faved  j  (/)  That  there  is  ?ione  other 


(d)  I  TVw.  i.  13.      (e;  Luie  xii.  48,      (0  -45.  i v.  1 2» 

Name 


Chfch  ufoh  the  State^  Sec.        I  t  i 

Name  under  Heaven  given  amovg  Men  wherehy  we  tnufi 
he  faxea^  but  crAy  the  Name  of  Jelus  Cbrift  :^  neither  is 
there  Snh'aticn  in  fif:y  other.      And  in  Arfwer  to  it  hC 
fcould  fay.  What  are  my  Friends  and  Relations  then 
damned,  who  lived  and  died  in  the  Religion  which  I 
profefs,  and   who,  1  am  fere,    led  as  good  Lives» 
and  were  as  jult  and  honeft  in  their  Dealings  as  any 
Ghriltians?  Did  all  their  good  Works,  their  Pray- 
ers and  their  Alms  avail  them  nothing,  becaufe  they 
did  not  believe  in  Jefus  ChriJ},  which  was  none  of 
their  Fault,  for  they  never  heard  ofhim?  Areall  thofe 
many  Nations  of  the  World,  in  which  the  Gofpel  was. 
never  preached,  or  at  leaft  has  not  been  preached' 
for  many  hundreds  of  Years,  to  be  deprived  of  all* 
Hopes  of  Happinefs  ^hereafter,  becaufe  they  believe 
not  in  Chrifi^  although  they  were  never  informed 
that  there  was  foch  a  Pcrfon  *,  and  therefore  you 
cannot  charge  this  Unbelief  npon  them  as  a  Fault  ^ 
The  fame   may  he  {aid  of  the  ^tm  and  M^hcme' 
tans^  many  of  which  never  had  Opportunity  to  hear 
one  Word  of  Chrtfi,  and  thefe  Heathers,  Jews  and 
jMiihometans  are  much  more  numerous  than  all  the 
Seds  of  Chriflians  put  together,  and  many  of  them 
as  ftri(f\  and  exemplary  in  their  Lives  as  the  very  beft 
o(  Chrifi/ans  '^  and  do  you  damn  all  thefe  to  the  Pit 
oi  He/lfor  that  which  is  noc  their  own  Fault  ?  What 
would  all  this  fignify  to  the  Merits  of  the  Caufe,  whe- 
ther the  Chriftian  is  the  only  true  Religion  ?  If  I  can 
prove  the  Scriptures  to  be  the  Word  of  God,  and  can 
fhew  from  thofe  Scriptures  that  Salvation  is  to  be  ob- 
tained througli  Jefuy  Chnfi  alone,  then  all  thefe  Que- 
ftions  are  impertinent  and  nothing  to  the  Purpofe. 
And  I  fhould  not  fcruple  to  tell  an    HeatUn  who 
Ihould  ask  fuch  Q.ueftions  by  way  of  Objed^io'n  to  the; 
Truths  of  Chrijiuinity  •,  That  how  merciful  foever 
God  might  be  to  his  Forcfjthers,  or  any  other  living 
anddyiiig  in  Henthemfm,  who  had  no  Means  of  better 
Joformation^  and  tho'  l  would  not  go  about  to  limit 

God's 


i  I  a  The  Independency  of  the 

God's  Mercies  upon  any  Occafion,  yet  if  he  obfti* 
nately  refufed  Inltruftion,  I  fhould  aflure  him,  that 
it  would  be  worfe  with  him  than  with  them,  (f )  be- 
caufe  having  the  Means  oikn$wwg  his  Lcr^s  Will^  yet 
he  would  not  prepare  himfelf^  nor  do  according  to  his  Will  ^ 
and  that  therefore  he  fhould  be  beaten  with  many  StripeSt 
For  how  far  foever  invincible  Ignorance  may  prove 
an  Excufe  for  them,  he  is  uncapable  of  making  that 
Plea,  fince  he  might  be  better  informed  if  he  would^ 
And  the  fame  might  an  Orthodox  CathoUck  Chrifiian 
have  faid  to  a  Novatim  or  Donatift^  or  the  Follower, 
of  an  u^Bti-Pope  when  tbofe  Schifras  were  on  Foot,  if 
he  had  asked  if  the  People  of  thofe  Schifmatical  Com- 
munions were  for  feventy,  an  hundred,  or  two  hun- 
dred Years  deprived  of  the  Benefit  of  Divine  Ordi- 
nances without  their  Fault  ?  That,  whatever  became 
of  the  People  who  neither  did  nor  could  know  bet- 
ter, this  would  be  no  Excufe  for  him  that  had  an 
Opportunity  of  being  better  informed.  That  S.  Paul 
has  taught  us  that  Schifm  breaks  the  Bond  of  Charity, 
and  that  without  Charity  all  our  Doings  are  nothing 
worth  i  that  this  is  the  Rule  we  are  to  walk  by,  and 
that  therefore  where  there  is  a  Schifm  formed  it  be- 
hoves us  to  take  heed  that  we  adhere  to  the  true  Com- 
munion \  for  if  we  fliould  happen  to  be  of  the  Schif- 
matical Side  we  break  the  Band  of  Charity,  and 
then  the  Scriptures  tell  us  the  Confequence^  and 
therefore  it  is  impertinent  to  ask  what  is  become  of 
thofe  who  have  died  in  the  Schifm,  believing  them- 
felves  to  be  in  the  Right,  and  who  continued  in  it^ 
as  we  may  fuppofe,  without  Fault,  becaufe  they 
knew  no  better.  We  mult  follow  the  Rule  prefcri- 
bed  to  us  by  the  Scripture,  and  for  thofe  who  de- 
viate from  that  Rule,  when  they  are.  gone  hence 
they  are  gone  to  receive  their  Judgment  from  God, 


(g)  Lukt  xVu  47<i 

and 


Church  upon  the  Stale^  Sec*       ^  I  ? 

and  to  his  Judgment  we  mufl  leave  them.  But  th^ 
Scripture  Rule  muft  be  our  Guide,  and  nOt  the  Pra- 
ifticc  of  Men,  how  great  an  Opinion  focver  we  may 
have  of  them.  Neither  muft;  we  be  afraid  of  con- 
demning Schifm^  htcauk  the  Schifmatiihs  may  be  the 
greater  Number,  or  becaufe  they  may  have  the  fer 
cular  Magiftrate  of  their  Side.  The  NovatUns  and 
the  Dondtifis  were,  at  fome  Times  &nd  iiifome  Pla- 
ces, the  raofl  powerful  Party,  arid  had  the  Empe- 
rors of  their  Side,  and  yet  were  as  much  Schifmaticfcs 
then  as  at  any  other  Titne.  The  Arims^  during  the 
Reigns  of  Conftamius  and  f^Mens^  that  is  above  thirty 
Years,  were  the  rlioft  numerous  and  powerful  Party 
of  Chriftians  in  the  Eaj}^  and  the  World  feemed  to 
be  all  of  their  Communion^  yet  were  they  no  lefs 
Hereticks  and  Schifhiaticks  under  thofe  Emperors 
than  they  were  under  Grattan  and  Tneodofms^  by 
whom  they  were  caft  out  of  the  PolTeflion  of  the  pub- 
lick  Churches.  So  alfo  in  this  Realm,  the  Papifts 
were  much  the  moft  numerous  and  powerful  in  the 
Reign  of  Qpeen  Mary^  and  their  Religion  alfo  was 
cftablifhed  by  Parliament,  and  yet  it  would  have 
been  as  finful  and  asSchifmatical  in  that  Reign  to  have 
defertcd  the  Reformed  BifhopS  and  have,  joined  th^ 
Popifh  ones,  as  it  would  have  been  before  in  the 
Reign  of  King  EdrvardVX^  of  was  afterward  in  the 
Reign  of  Queen  Elizabeth^  or  any  Time  fmce:  For 
the  Scripture  has  taught  us,  (h)  that  wt pall  not  follow 
w  Aiidtitude  to  do  Evil:  Becaufe  though  to  follow 
the  mofl:  numerous  Farcy  may  be  generally  a  Mean5 
to  deliver  us  from  the  Vengeance  of  the  greateft  of 
Men,  if  our  Offence  be  only  againft  Man  j  yet  Num- 
bers can  never  fecure  r.s  from  the  Vengeance  of  God, 
who  can  as  eafily  punirn  many  as  few. 


(b)  Exoi.  xxiii.  2. 

t  g  LI,  thd? 


114         The  Independency  of  the 

§  LI.  ThusN|iave  I  endeavoured  to  ftate  and  maia- 
tain  the  Independency  of  the  Church  and  her  Paftors 
upon  the  Civil  Magiftratc,  as  to  its  pure  Spiritual 
Powers.  And  becaufe  the  chief  Objedtion  againft 
this  Independency  feemed  to  be  drawn  from  a  mifta- 
ken  Notion,  that  our  Church  acknowledged  the  So- 
vereign of  this  Realm,  whether  King  or  Queen,  for 
its  fupi  erne  Head,  I  thought  proper  tolhsw,  that 
though  there  was  once  anAdtof  Parliament  which 
did  give  our  Kings  that  Title,  yet  it  was  foon 
thought  convenient  to  lay  it  alide,  and  that  Queen 
Xliz^aheth^  who  was  as  jealous  of  her  Prerogative  as 
any  Prince  whatfoever,  did  not  only  think  impro- 
per to  reaflume  it,  but  did  alfo  exprelly  declare^  that 
it  couU'fiot  bt  ^i*ven  to  Jiny  mortal  Man  \  and  therefore 
that  from  her  Time,  when  the  Reformation  was  ful- 
ly fettled,  down  tothefc  Days,  that  Title  has  not 
been  -any  Part  of  the  Regal  Stile  of  tlie  Princes  of 
this  Realm,  confequently  that  we  are  under  no  legal 
Obligation  whatfoever  to  own  or  acknowledge  au'y 
fuch  Title -to  belong  to  them.  I  alfo  thought  conve- 
nient t'"*  fliew,  that  as  fhe  difowned  the  Tide,  fo  fhe 
alfo  difowned  all  Claim  to  any  Spiritual  Authority 
when  Ihe  confirmed  thexxxix  Articles  of  the  Church, 
wherein  it  was  declared,  that  our  Princes  only 
claimed  a  Power  to  reftrain,  with  the  CivllSxcord^ 
the  ftubborn  and  evil  Doers.  Confequently  what- 
ever Penalties  the  Civil  Magiflrate  does  or  caniaflidt, 
are  only  of  a  Civil  Nature,  and  therefore  c^n  diflblve 
only  fuch  Relations  and  Obligations  as  are  Civil  and 
Temporal.  From  whence  it  follows,  that  when  the 
Civil  Power  deprives  or  difpoflefles  a  Man  of  his  Bi- 
fhoprick,  it  can  only  deprive  himofthofe  Temporal 
Rights  which  Jiave^been  annexed  to  it  by  the  Bounty 
of  our  Kings  and  Princes,  fuch  as  his  Seat  in  the 
Honfe  of  Peers,  the  Title  of  Lord,  and  the  aftual 
Pofleffion  of  the  Lands  and  Revenues  belonging  to 

the 


Chutch  upon  the  State^  &C.  1 1 5 

the  See,  becaufe  they  are  fubje^l  to  the  outward 
Force  of  the  Temporal  Power,  which  he  muftnoc 
forcibly  refift.  But  as  to  the  Spiritual  Relation 
which  he  has  to  that  Flock  over  which  he  prefides 
as  their  Pallor^  as  that  was  not  given  him  by  the 
Temporal  Power,  fo  neither  can  the  Civil  Power 
take  it  away  and  give  it  to  another.  His  Spiritual 
Relation  to  his  People  ftill  i  emains  the  fame  it  was  ; 
and  if  they  forfake  him  to  receive  another  Paftor,they 
are  guilty  of  the  Spiritual  Crime  of  Schifm,  whiclj 
is  the  Breach  of  Charity,  and  makes  all  Miniltrations 
of  the  Word  and  Sacraments  ineifeftual  and  .unope- 
rative  till  that  Breach  is  healed.  This  necelFarily 
brought  me  into  a  Difcaurfe  of  Schifm,  and  obliged 
me  to  fhew^  from  the  Scriptures  and  the  Practice  of 
the  Prim.itive  Church  to  the  Time  of  the  Council  of 
Nice^  that  the  Primitive  Bifiiops  always  looked  upon 
thofe  as  Schifmaticks,  who  fet  up  other  Bifliops  in 
Oppofition  to  thofe  who  were  before  rightfully  poC- 
lefs'd  of  their  Bifhopricks,  and  had  not  fallen  from 
them  by  Tranfgrefllon,  of  which  Tranfgreffion  the 
Synod  or  College  of  Neighbouring  Bifhops  were,  by 
our  Saviour  himfelf,  made  the  proper  and  only 
judges.  And  that  all  Bifhops  or  others  who  fet  up 
fuch  intruding  Bifnops,  and  adhered  to,  or  commu- 
nicated with  them,  were  looked  upon  as  Schifma- 
ticks :  And  that  it  did  not  matter  though  the  Ma- 
jority or  greater  Number  made  this  Defedion,  tho' 
they  had  got  Pofllfilon  of  all  the  publick  Churches 
and  of  all  the  Revenues  belonging  to  the  Church, 
and  were  fupported  and  protefted  by  the  Emperors, 
the  Schifm  was  always  judged  to  be  made  by  them 
who  fet  up  the  other,  or  intruding  Bilhops,  in  Op- 
poiition  to  thofe  who  were  firfb  legally  poflefl, 
although  they  taught  no  new  Doftrine  nor  made  any 
Alteration  in  the  Offices  of  the  Church,  as  we  have 
feen  in  the  Cafeof  the  Novatians  and  Donatijis.  And 
indeed  it  muft  be  fo  if  the  Church  be  independent 
1  2  on 


1 1 6        The  Independency  of  the 

on  the  State  as  to  its  pure  Spiritual  Powers,  as  I 
think  I  have  proved  it  to  be,  and  as  it  is  fo  plainly 
acknowledged  to  be  in  our  Articles,  which  have  been 
folemnly  confirmed  by  all  the  Authority  in  this 
Realm,   both  Spiritual  and  Temporal. 

§  Lll.  Now  the  Dcfign  of  thefc  Papers,  as  1  de- 
clared at  the  Beginning,  being  to  perfwade  the  Go- 
vernors of  our  Church,  if  poflible,  to  bring  our  o- 
ther«\iic  excellent  Reformation  nearer  to  the  Primi- 
tive Standard  than  it  yet  is,  and  to  fupply  thofe  De- 
fiaenci^s    which   feem  yet    wanting    to   make  her 
exadtly  conformable  to  the  Times  of  the  Council  of 
Klucy  (vvhcn  there  was  but  one  Communion  of  the 
Catholick  Church  all  the  World  over  •,  when,    as 
( t)  the  Emperor  Conflamine  obferv'd,  there  was  but 
one  and  the  fame  Faith,  Dodrine  and  Difciphne  in 
Rome^  Italy^  Africa^   f'^ypt-)  Spain^  and  Britain^  in  Ly- 
hia  and  all  Crxcia^  in  the  Afiatick  Diocefe,  and  in 
Pontus  andCilUia:   In  which  Council  were  prefent 
Bifhops,  not  only  from  all  thefe  Places,  but  alfo  from 
Phoenicia^   Arabia  and  Palefiine^  and  in   (hort  from 
every  Province  of  that  prodigious  Empire-,    nay, 
(kj  from  Perfia  and  Scyrhia  alfo,    large  Countries 
beyond  the  Bounds  of  the  Empire  ;  all  which  Bifliops 
meeting  from  fo  many  dillant  Countries,  held  at 
that  Time  the  fame  Faith  and  the  fame  Communion, 
(and  no  Faith  or  Commuaion  lince  fet  up,  has  ever 
extended  fo  far : )  And  the  moft  likely  Way  to  bring 
this  to  pafs,  being  to  enquire  into  all  thofe  Ufages 
which   were  then   known    to    be  obferv'd  in  the 
Church  agreeably  to  Scripture,  ajid  to  reftore  fuch 
of  them  as  we  now   want :  1  have  firft,  in  order 
thereto,  confiderd  the  Independency  of  the  Church 


(i)  Eiifcb.  de  vir.  Conrtantln.  1.  3.C.  18. 
(k)  Eufebi  de  vie.  Conftaatin.  1.  j.  c.  7. 


upoa 


Church  ufon  the  State^  Sec.        1 1 7 

upon  the  St^atc,  as  to  its  pure  Spiritual  Powers; 
which  I  think  I  h^ve  fufficiently  proved  to  have 
been  at  that  Time  the  known  uniform  Doftrine  of 
the  whole  Church  :  And  it  is  alfo  the  plain  Do(f^rine 
of  the  Church  of  England  declared  in  her  Articles. 
But  though  we  arc  right  as  to  the  Doftrine,  yet  I 
know  not  how  it  feems  2,enerally  to  he  mifunderllood 
by  the  People,  who  having  gotten  a  Notion,  thatf'j^ 
Kw^  is  Supreme  Head  of  the  Churchy  being  told  fo  by 
too  many  of  the  Clergy  from  the  Pulpit,  fanfie  there- 
fore that  the  King  maft:  have  all  Spiritual  Power,  or 
all  the  Power  of  the  Church  vcfted  in  him,  and  th  »t 
our  Bifliops  and  Clergy  derive  all  their  Power  to  mi- 
nifter  the  Word  and  Sicraments  from  him.  For 
which  Reafon  I  jad{2ed  it  nccclTary  to  be  very  parti- 
cular on  this  Head,  not  to  redify  any  Defed  which 
may  feem  to  be  in  the  Doflrine  of  our  Church,  which 
is  clear  and  plain  in  this  Point,  but  to  redify  thofe 
Miftakes  which  the  People,  and  Iwifli  I  could  not 
alfo  fay,  many  of  the  Clei  gy  likewife,  have  been  led 
into,  contrary  to  theDodbineof  the  Church-  All 
therefore  I  have  aimed  at  in  my  Difcourfe  on  this 
Head  is  to  rectify  this  Mifl:>ike,  and  to  defire  the 
Clergy  to  inform  both  themfelves  -ind  the  People  of 
the  true  Nature  of  ai id  Diflcrence  bstvveen  Temporal 
and  Spiritual  Power  :  That  the  Tcmi)or»l  Power 
afteds  the  Bodies,  Lives  and  Eft^te^,  and  the  Spiri- 
tual Power  only  the  Souls  cf  the  People  :  That  the 
Temporal  Power  alone  cm  judge  what  Religion  fhall 
be  eltablifhed  by  the  Civjl  L,aw8  :  That  the  Civil 
Magiftrate  will  judge  who  fhiil  podefs  the  Te-mpo- 
ral  Revenues  annexed  to  ihe  puhlick  Churches  or 
Edifices ereded  for  publick  Worfhip,  and  who  ftidl 
be  permitted  to  officiate  in  thole  Churches,  and  who 
not.  But  th-it  fucii  femporal  Elhiblifhmenc  makes 
not  a  Religion  true  or  taii'e:  For  if  it  did,  then  Popny 
would  be  the  true  Religion  in  Frat/ce  and  Spmn\  Mu- 
hometifn  would  be  the  ti  ue  Religion  in  tifkey  and  in 

1    3  Feicjla^ 


1 1 8         The  Independency  of  the 

Verjia^  and  Hcathemfm  would  be  fo  in  China  or  fa* 
fan.  And  therefore  though  the  Magiftrates  Power 
is  irrcfiftible  by  any  Humane  Force,  when  he  extends 
it  to  all  Religions,  and  to  all  Cafes  of  Religion,  and 
takes  upon  him  to  judge  whether  a  Man  deferves 
Fine  or  Imprifonment,  Bonds  or  Death,  even  in  a 
Spiritual  Caufe,  or  in  a  Spiritual  Perfon  ^  yet  his 
Determination  in  fuch  Matters  does  not  affeft  the 
State  of  Things  fo  as  to  make  that  wrong  which  was 
right,  or  that  right  which  was  wrong.  Thus  when 
Qiieen  Mary  aboliihed  the  Reformation  in  this  Realm 
and  fet  up  Tofery  in  its  Head,  fhe  thereby  indeed  gave 
the  Popilh  Priefts  and  Bifhops  the  aftual  PofTeffion  of 
the  Cathedrals  and  Parilh-Churches,  and  all  the 
Revenues  belonging  to  them:  But  fhe  could  not  there- 
by give  them  any  Right  to  minifter  the  Word  and 
Sacraments  to  the  People,  they  were  as  much  bound 
to  receive  that  Word  and  thoie  Sacraments  from  the 
Bifhops  and  Priefts  of  the  true  reformed  Church  of 
England  during  her  Reign,  as  tliey  were  in  the  Reign 
of  her  Brother  King  Edward  VI,  when  thofe  Bilhops 
and  Priefls  poflelled  theCathedraland  Parifh-Church-* 
€S.  Neither  when  QjneeK£//z.-«^r//?  deprived  ordifpof- 
fefTed  the  Popifh  Bifhops,  and  reftored  the  Bifhops 
and  Prieftsof  the  reformed  Church  oi  England  io  the 
Poffeffion  of  the  Cathedral  and  Parifli  Churches,  and 
the  Revenues  annexed  to  them,  did  that  give  them 
any  new  Spiritual  Power  which  they  had  not  before  ? 
it  only  enabled  them  to  difcharge  their  Duties  to  the 
People  more  comfortably.  The  Spiritual  Relation 
betwixt  them  and  their  People  was  the  fame  in  the 
Reign  of  Queen  Mary  when  they  were  ejeded,  that 
it  was  in  the  Reign  of  Queen  Eliz,abeth  when  they 
were  reftored.  It  is  true,  in  Qpcen  Mary\  Reign  they 
were  forced  to  fly  into  Foreign  Parts,  or  hide  them- 
fslves  at  home,  and  fo  could  not  aftually  attend  their 
Flocks,  as  when  they  were  proteded  by  the  State: 

Bui 


church  upm  the  State^  Sec.        1 1 9^ 

But  this  by  no  means  diRbltcd  the  Relation  betwiJct 
thsm  and  their  Flocks^  and  fiich  of  their  Flocks  as 
kept  fteady  to  them,  and  rcfufed  to  join  with  the 
Schifoiatical  Popifh  Prieft,  thereby  teftifying  their 
firm  Adherence  to  the  Righttnl  Reformed  Commu- 
nion, though  they  could  not  aftoally  partake  of  the 
Word  and  Sacraments,  by  reafon  of  the  Violence 
and  Force  both  Paftors  and  People  then  Jay  under, 
yet  were,  nodonbt,  accepted  by  God  as  if  they  had 
received  them  :  (/)  even  as  thole  feven  thoufaiid  in  Jf- 
ratl  were  accepted  by  God,  becaufe  they  had  not 
bowed  the  Knee  to  Baal,  although  they  could  ndt  go 
toVVorfhipat  Jntifdem^  there  to  offer  their  Sacrifices, 
vvhich  anfwer'd  to  our  Sacraments  •,  or  receive  that 
Blefiing  (>«)  which  God  had  given  hisPriells  Com- 
mandment to  pronounce  unto  his  People,  and  upon 
the  Pronunciation  of  which,  by  his  Priefl?,  he  pro- 
niifed  his  Blefiing.  Sacraments  are  pofitive  Inltitu-' 
trons  appointed  by  God  as  Means  of  our  Salvation  y 
but  then  they  are  to  be  received  duly  and  regularly, 
not  Schifmatically  :  And  therefore  we  had  better 
not  receive  them  at  all  than  irregularly  and  in  Schifm; 
and  if  God  puts  us  into  fuchCircumftances  that  we 
can  receivethem  no  otherwife  than  in  Schifm,  it  Ihall 
not  be  imputed  as  a  Crime  if  we  receive  them  not ; 
but  to  receive  in'  Schifm  is  fuch  a  Crime  as  makes 
all  our  good  Adions  nothing  worth.  Thus  we  find, 
that,  when  God  permitted  any  of  his  chofen  People, 
the  Jevrs^  to  be  led  Captive,  or  placed  in  any  fuch 
Circumftancesashindred  them  from  going  to  Wor- 
fhip  at  Jernfaleni,  he  neverthelefs  vouchlaftd  them 
his  particular  Grace  and  Favour,  as  he  did  to  Daniel 
and  his  three  Friends,  and  other  good  Men  in  the  ^^- 
bylcrfijh  Captivity  :  But  when  Men,  becaufe  they  could 


(1)  I  ^>g.  xix.  18.       (m)  Num,  vi.  23,  24,  -.5,  26,  27. 

y  I  4  not 


1 20         The  Independency  of  the 

not  go  to  Jerufalem  and  receive  a  Blefiing  frora  the 
regular  Priefls  of  the  Houfe  of  Aaron^  would  c^rry 
their  Offerings  io  Dm  or  Bethd^\S\dX  they  might  re^ 
ceive  a  BlelTing  from  'Jeroboam's  Priells  \  God  was 
fo  far  f^rom  accepting  them  as  he  did  the  Children  of 
the  Captivity,  who  were  content  to  wah  with  Pa- 
tience for  their  Rcftoration  to  the  true  Worfhip, 
and  would  rather  omit  thofe  pofitive  Inftitutions 
than  practice  them  irregularly,  that  this  irregular, 
Schifmatital  Worfhip  provoked  God  to  caft  them 
out  of  his  Sight,     (w)  Now  all  thefe  Things  happened  un- 
tQ  them  for  Enfamples  •  And  they  are   written  for  cur 
Admonition  i    That  we  may  learn  to  avoid  Schifmati-' 
cat  CommmioK^  and  to  know,  that  when  God  has  put 
us  into  fuch  Circumllances  as  we  cannot  worfhip  him 
publickly  according  to  his  Will,  nor  aflemble  toge- 
ther under  the  Condu^fb  of  his  Regular  and  Rightful 
Priefls,  he  will  accept  us  rather  if  we  live  without 
Publick  Worfhip,  than  if  we  afTemble  for  fuch  Wor- 
fhip in  an  irregular  Schifmatical  VVay.    In  fuch  Ca- 
fes wc  muft  do  the  beft  we  can,  wc  mufl  affcmblc  as 
long  and  as  often  as  wc  can  under  our  regular  Priefls, 
and  when  we  are  entirely  barred  even  from  that, 
we  muft  be  content  to  wait  with  Patience  till  God 
fhall  fee  fit  to  reflorc  us  to  the  Exercife  of  our  Wor-" 
fhipin  the  true  Communion,  even  as  the  Jews  waited 
feventy  Years  in  their  Captivity  ;  during  which  Time 
God  accepted  their  private  Worfhip  and  vouchfafed 
his  Gifts  and  Grapes   to  them,    not  imputing  the 
Want  of  Publick  Worfhip  to  them  as  a  Crime:  For 
thcy  wanted  it  only  becauie  it  was  then  impoffible  to 
have  it  in  God's  Way.     And  this  was  plainly  th? 
Cafe  of  the  reformed  Churqh  of  England  in  the  Reign 
of  Queen  ALtry  .   The  Miuifters  of  the  Reformed 


(n)  t  Ctr-  r.  1 1. 

Church 


Church  upon  the  State^  &C.        HI 

Church  of  EngUtid  alTembled  privately  where  they 
could,  and  ufed  their  own  Liturgy  which  was  com- 
piled in  the  Reign  of  King  Edward  VI.  and  where 
they  could  not  do  that,  they  contented  themfclves 
with  their  own  private  Prayers,  till  it  pleafed  God  to 
reftore  to  them  the  pnblick  Exercife  of  their  Religion. 
But  thofc  who  complied  in  Queen  Mttryh  Reign,  and 
becaufe  they  could  not  have  the  Word  and  Sacra- 
ments from  the  Righttul    Reformed   Bifhops  and 
Priefts  of  the  Church  of  EngUnd^  chofc  rather,  than 
go  without  them,  to  receive  them  from  the  Popifh, 
lierctical,  Schifmatical  Priefts  then  poflelTcd  of  the 
Churches,  cannot  be  juftified  for  fo  doing.     For  it 
was  oot  the  two  contrary  Laws  of  Qiicen  Mary  and 
Queen  Eliz.4heth^  by  which  the  Popifh  and  the  Re- 
formed Biftiops  were,  in  their  Turns,  fet  up  and  put 
down,  that  made  the  one  Right  and  the  othcrWrong, 
but  it  was  their  being  of  the  Right  or  Wrong  Com- 
munion that  laid  an  Obligation  on  the  Confciences 
of  the  People  to  adhere  to  tbcm  or  not.     Though 
our  Kings,  with  their  Parliaments,  have  it  in  their 
adtual  Power  to  difpofe  of  Lives  and  Eftates,  and  all 
Temporaltics  as  they  pleafe,  and  upon  what  Occa- 
fions,  or  inwhatCaufes  they  pleafe,  whether  Tem- 
poral or  Spiritual,  and  are  accountable  to  God  only 
for  their  A<ftions ;  yet  they  cannot  alter  the  Nature  of 
Things,  and  malce  that  Right  which  is  Wrong,  or 
Wrong  which  is  Right.    They  can  (though  it  would 
be  the  higheft  Wickednefs  if  they  (houldj  make  a 
Law  to  abolilh  Chrijiianity  and  fet  up  Mahomet ifm^  if 
they  think  fit  •,  for  they  have  no  Superior  on  Earth 
to  torbid  the  making  fucha  Law  •,  they  can,  as  Queen 
Aiarynndi  her  Parliament  did,  abol;(h  the  Reformed 
Church  of  EngUnd  and  eftablifh  Pofery^    but  fuch 
Afts  will  not  make  Alahomctifin  or  f'orery  the  true 
Religion.     A  Popifh  Bifhop  or  Priefl,  though,  by 
virtue  of  fuch  an  Ad,  he  mr.y  get  the  Revenues 

of 


Ill  The  Independency  of  the 

of  a  Chnrcli,  and  the  Edifice  or  Church  itfelf  into 
his  PolleflTjoo,  yet  will  have  no  Right  to  the  Spiritual 
Obedience  of  the  People,  nor  can  they  lawfully  re- 
^ei\re  the  Word  and  Sacraments  at  his  Hands.  The 
Church  was  inftituted  by  Chrift,  and  was  fettled  by 
him  and  his  Apoftles  without  the  Leave  of  the  Civil 
Magiftrate,  or  asking  any  Licence  from  him.  It 
continued  300  Years  to  exercife  its  Spiritual  Power 
and  Authority  even  in  Oppoficion  to  him,  and 
Botwithftanding  all  his  Edicts  againfl;  it.  It  was  fo 
jeng,  as  is  allowed  on  all  Hands,  independent  upon 
him,  and  was,  conftituted  to  be  fo  by  Chrij}  him- 
felf^  and  I  have  never  read  that  he  has,  in  any  Age 
IJnce,  declared  that  it  ought  to  be  dependent,  and  I 
am  .fure  a  Icfs  Authority  than  his  cannot  make  it  fo. 
He  isfole  Head  of  the  Church,  and  fenc  his  Apoftles 
and  their  SuccelTors  as  the  Father  fent  him,  thereby 
plainly  committing  or  delegating  his  Power  to  rule 
and  govern  the  Church  to  them  as  his  Deputies, 
Jience  the  Spiritual  Power  of  Bifhops  and  Priefts  is 
plainly  derived.  And  when  it  can  be  fhewed,  that 
Chrifi  has,  in  this  or  any  Manner,  delegated  a  like 
Power  to  Princes,  I  (hall  then  readily  acknowledge 
that  they  have  a  Spiritual  Power  alfo  •,  but  till  I  fee 
fuch  a  Proof,  I  muft  think  that  tbofc,  to  whom  Chrifi 
committed  that  Power  at  firft  independent  on  all  the 
Princes  of  the  World,  muft  have  it  ftill  independent 
upon  them  alfo. 

^T  §  LUI-  Neither  are  the  Clergy  to  be  accufed  of 
Pride  and  Ambition  for  claiming  fuch  an  Indepen- 
dent Power  ;  for  if  their  CommilHon  is  from  Chrifi 
independent  on  the  Civil  Magiftrate,  as  I  conceive 
I  have  proved  it  to  be,  then  is  it  not  Pride  or  Am- 
bition, but  a  Duty  in  them  to  maintain  and  aflert  it 
to  be  fo :  For  every  Commiffion  is  a  Trull,  and 
therefore  not  to  aflert  and  maintain  it  when  it  is 
queftioned,  is  to  betray  aTruIt.    Whoever  gives  an 

Office 


church  upon  the  State^  &G.  I  i  ^ 

Office  to  any  Man,  commits  to  his  Truft  all  Mattert 
appertaining  to  that  Office  :  And  he  that  undertakes 
the  Office  obliges  himfelf  to  difchargc  the  Trult. 
But  if  his  Commiffion  be  queftioned,  he  cannot  dif- 
charge  his  Truft  without  aflerting  and  maintaining 
his  Commiffion  i  and  if  he  does  not  do  it,  he  betrays 
and  renounces  the  Authority  of  him  from  whom  he 
received  it.  Whenever  therefore  the  BiPnops  and 
Pallors  of  the  Church  oiChrifi  find  that  Commiffion 
they  have  received  from  Ckrifi  to  be  called  in  Que- 
llion,  whenever  they  find  their  Authority  to  preach 
the  Word  and  adminifler  the  Sacraments,  as  the  Mi- 
nifters  of  Chrift,to  be  denied,  when  Bifhops  legally  fet 
over  a  Flock,  according  to  the  Inllitution  of  Jefni 
Chrifiy  are  forbidden  to  take  any  further  Care  of  that 
Flock  i  and  others  pretend  a  better  Right  to  it  thaa 
themfelves :  It  is  not  Pride  and  Ambition  in  them 
to  infift  upon  their  Right,  and  to  declare,  that  ha- 
ving received  their  Authority  from  Chrifiy  they  can-', 
not  be  diverted  of  it  but  according  to  his  Laws,  and- 
thofe  Rules  he  left  with  his  Church  for  that  Purpofe; 
and  not  to  infift  upon  their  Right  in  fuch  a  Cafe  is  to- 
betray  their  Truft  •,  and  it  is  not  barely  to  give  ujy 
their  own  Authority,  but  the  Authority  of  Chrifii 
when  any  other  Power  than  his  or  one  derived  frorti 
him  Ihall  pretend  to  vacate  his  Commiffion.  Thi* 
was  S.  PaiiPs  Cafe,  when  his  Apoftleffiip  and  Right 
over  the  Church  of  Corinth  wasqueftioned;  he  thought 
it  then  neceifary  to  affi^rt  his  Authority  and  maintain 
his  Right,  as  I  have  largely  fhewed  •,  and  (0)  to  let 
them  know,  that,  though  he  was  not  one  of  the 
Twelve  which  our  Lord  chofc  in  his  Life-time  here 
on  Earth,  yet  he  was  not  a  whit  behind  the  very  chiefefi 
j^^afiies.  And  this  he  did  and  faid  by  the  Inlpiration 
of  the  Holy  Chofij   (p)  the  Author  of  all  Scripture. 


(0)  2  Cor.  xi.  5,       (p)  2  Tim.  iii.  16.    2Pet,  i,  20,  21. 

The 


l«4-         The  Independency  of  the 

The  Holy-Ghoft  therefore  having  authorized  and 
obliged  us  to  maintain  and  aflert  the  Authority  of 
our  Gommidioa,  and  not  to  yield  it  up  whenever  it 
isqueftioned  or  denied,  it  is  no  Pride  and  Ambition 
in  us  to  do  fo,  but  our  Duty  \  and  if  we  do  not  do  it 
we  have  jaft  Reafon  to  fear  the  Vengeance  of  God  for 
cowardly  betraying  that  Truft  he  has  committed  to 
us.  And  if  Men  will  nevcrth clefs  call  us  proud  and 
ambitious  on  this  Account,  that  Accufation  is  no 
other  than  a  malicious  Calumny  and  Reproach,  fuch 
as  the  faithful  Servants  of  Chrifi^  and  efpecially  his 
Minifters,  mull  be  content  to  bear  \  but  they  muft 
not  therefore,  for  fear  of  fuch  Slanderous  Accufa- 
tions,  tamely  give  up  their  Truft  and  defert  their 
Flocks,  becaufe  they  may  be  called  Names  for  cha- 
iengiug  a  Right  over  them  as  derived  from  Chrifl  \ 
whereas  the  Scripture  plainly  teaches  us,  that  when 
a  Flock  has  been  regularly  committed  to  any  Pcrfons 
by  Apoftolical  or  Epifcopal  Hands,  it  is  not  Man, 
but  God  {jj)  the  Holy  Ghofi  that  makes  them  Overfeers 
of  that  Flock.  For  thefe  Elders  of  £p^f/«/,  to  whom 
S.  PauI  faid  thefe  Words,  were  not  immediately 
called  by  Chri(l:  to  that  Office  as  the  Twelve  Apoftles 
were,  or  by  any  immediate  Call  by  a  Voice  from 
Heaven,  as  S.  tanl  himieif,  or  by  any  other  miracu- 
lous Means,  but  had  been  only  appointed  to  that 
Office  by  S.  7-'W,  or  Tome  other  of  the  Apoftles, 
(r)  whofe  Practice  it  was  to  ordain  lUert  tn  every 
Chnrch.  And  ycc  S.  Paul  fcruples  not  to  fay,  that  it 
was  the  Holy-Chofi  which  had  made  them  Ozerfeers  of 
the  FUck.  Becaufe  the  Holy  Ghoft  had  direded  the 
Apoftles  to  ordain  Elders  and  Presbyters  ia  that 
Manner  :  And  therefore  the  appointing  Men  to  that 
Office  by  an  Apollle  or  Biftnp  being  not  an  humane 
Infticudon  taken  up  by  the  Apoftlesupon  meer  pru- 


Cq)  AS.  XX.  28.         (0  j(B.  xiv.  23. 

dential 


church  upon  the  State^  &c.      125 

dential  Reafons,  but  by  Divine  Direftionsaiid  Au- 
thority, the  Office  and  Commiflion  is  truly  faid  to 
be  from  the  Holy-Ghoft,  though  conferred  by  the 
Miniftry  of  Men.  Confequently  it  is  no  Pride  or 
Ambition  to  fay.  That  the  Offices  of  Bifhops  and  Pref- 
byter?,  and  their  Right  to  feed  fuch  Flock?,  as  by 
Apoflolical  or  Epifcopal  Hands  are  committed  to 
them,  is  derived  from  God,  and  therefore  not  to  be 
talcen  from  them  in  any  other  Way  than  fuch  as  he 
has  authorized  in  his  Holy  Word.  If  Pride  and 
Ambition  is  to  be  charged  upon  any  Clergy,  it  is 
moll  juftly  chargeable  upon  thofc  whoa fTeft  to  get 
into  thehigheft  Stations  of  the  Church  by  flattering 
the  Civil  Powers,  and  endeavouring  to  make  them 
and  the  World  believe,  that  all  Power,  Spiritual  as 
well  as  Temporal,  is  derived  only  from  them,  that 
fo  by  their  Help  and  Adiftance  they  may  at  leail  get 
the  Temporal  Pofieffions  and  Honours  which,  by 
the  Bounty  of  Pious  and  Religious  Princes  have  been 
fettled  on  the  Church.  The  Office  of  a  Bifhop  or 
Prieft,  though  it  carry  a  Divine  Authority  with  it, 
is  an  Office  of  Labour-,  and  therefore  S.  P^a/ fays, 
(.«)  Ht  thiit  defrtth  the  Office  of  a  Btdjop,  defireth  a  good 
Work.  He  then  that  defireth  the  Work,  is  not  ac- 
cording to  S-  PanCs  Teftimony,  proud  and  ambi- 
tious. But  he,  that  by  indirCifb  Means,  fuch  as  giving 
up  to  Temporal  Princes,  all  that  Power  which  C^rz/zf 
veiled  in  his  Apoftles  and  their  Succellbrs  the  Bi- 
(hops,  feeksto  advance  himfelf,  cannot  be  excufed 
from  Pride  and  Ambition. 


CO  I  Tm.nu  I. 


FINIS. 


BO  OKS  Printed  for  Henry  Clements^ 
at  the  Half-Moon  in  St,  Payl'i  Churchy* 
■Tard. 

Ly^y-Baptifm  Invalid  :  An  EfTay  to  prove,  that  Baptifm 
is  Null  and  Void,  when  adminiftred  in  Oppofirion 
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Occalion'd  chiefly  by  the  Anti-Epifcopal  Ufurpations  of 
our  Englijh  Diffenting  Teachers.     The  3d  Edition, 

Sacerdotal  Powers:  Or,  The  Neceflity  of  Confeflion, 
Penance,  and  Abfolution,  afferted ;  in  an  Eflay,  occafion'd 
by  Two  Sermons  preach 'd  at  Sdishnry,  Nov.  the  ^tji,  ^nd 
the  7th,  1710.    The  2d  Edition. 

A  Letter  to  the  Author  of  Lay-Baptifm  Invalid.  By 
Tho.  Bren,  D.  D.  which  may  fcrve  as  an  Appendix  to  Sa- 
cerdotal Powers. 

Diffenters  and  other  Un^tithoriz.'d  Bapiifms  Null  aud  Void  : 
In  Anfwer  to  a  Pamphlet  call'd,  The  judgment  of  the 
Church  of  England  in  the  Cafe  of  Lay-Baptifm,  and  cf 
DiiTenters  Baptifm.     The  2d  Edition. 

The  Rilliop  of  Oxford's  Charge  confider'd,  in  reference 
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Sacrament,  Sacerdotal  Abfolution,  and  Valid  Baptifm, 

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